Ur  ,f    J/7C 


I 


SERMONS 

Upon  the  following  SUBJECXS, 
Viz. 


Oil  hearing  the  Word  : 
On  receiving  it  withMeeknefs  • 
On  renouncing  grols  Immora- 
lities : 
On  the  neccflity  of  obeying  the 

Gofpcl  : 
On  being  found  in  Christ  : 
Qj^j^^caiion   by  Faith  : 
Gn   tire  nature,  principle  and 
extent,  of  Evangelical  Obe- 
dience. 


On  the  deceitfulneff  of  the 
Heart,  and  GOD's  know- 
ledge il^crcof. 

On  the  ihortnefs    and  vanity 
of  Human  Life  : 
And 

On  the  true  value,  ufe  and  end 
of  Life  y  together  with  the 
conducivenefs  of  Religilwi  to 
prolongs  and  make  it  happy. 


^ 


By 

Paftor  of  the  Weft-Church  in  Boston. 


<*  He  that  hath  my  word.let  him  fpeak  my  word  faithfully  :' 
♦♦  What  is  the  chafF  to  the  wheat  ?  faith  th^*  LORD.  " 

Proph.  JER.EM1AH. 

"  W5  have  renounced  the  hidden  things  of  diflior.cfty,  not 
♦♦  walking  in  craftinefs,  nor  handling  the  word  of  GOD 
"  DECEITFULLY.  ".  Saint  Paul. 


B  O  S  r  O  N', 
Printed  by  Richard  Draper,  in  Newbury-ftrect. 


MDOGLV. 


f!  vi'ja  ni 


^^d&^'^^&>'^m^^^^ 


Church    and  CoK'<i*ti3'A*rre^,':  fe 
^^TFeJierly  Part  of  Boston. 


Sh  du t  D,  perlfeps,  liave  Had 
rather  le(s  need  tn?,n  I  have 
at  preient,   to  apologiz^e.  for 
:|  the  Jnaccuracy  -9^  i;he.  fplr 
lowing  Diicourfes,  hadttiey- 
be,en.  cqnipofed  .  \ykli;  any 
defign  to  make  them  more  public  tl^aji  by 
prcacliing  theiti.     Howevpr,   it   is,^veii 
now,  almoft  ncedlels  to^lik  Yourcamior 
towards   One,    who  1ms  io  long  expe- 
rienced it  ;    and^  to  al]&:  candor .  of  fpine 
Others,    would,    !  know%     be    in  .yain^> 
Thefc   Dif bourfes,     fuph    as    th^y .  .  ^rc, 
wre   written  and  preached,  ^vi,th  ;ai  %- 
cere  defirc.  to  ferve  Ypu  in  Your.moftim^: 
portant  interefl  :  I  mean,  to  aflift  Ypu  in 
underlknding  fomc  of  the  dodbines,  and.» 
to  excite  You  tppi^i^licQ all, t)}e  duties^, ;oi^^ 
the  Gofpel.  ^  With    tlicfai^e-. yic^v  it  is^ 
that   they  are  now  puWiftied.      Ihop^ 
they  will  not  be   quite  ulelefs  t;p.yqu.;> 


A  2 


on 


DEDICATION. 

or,  indeed,  to^VAV  ^vho  fhall  read  them 
\\'nh  a  cj:iriflian  ipirit,  inftead  of  doing  ii 
iW  rile' antibhrift inn,  illiberal  fpirit,  of  e^p- 
^iiAi^fe  and  p^rty..'>  biin    hjh  jm.',) 

T H  E  doftrinal  fentiments  mnnirjg  thro' 
them,  are  fl^ch  as  I  liave  been  led  into, 
and  confirmed  in,  by  a  careful  inquiry  af- 
ter truth,  efpecially  in  the  Holy  Scrip- 
tures, without  a  zealous  attachmcnt^to, 
or  prejudice  againfl:,rhe  opinions  of  Others. 
However,^  I  pretend  not  to  be  exempted 
from  mi  flakes.  There  mav  poilibly  be 
eM'ors  in  rhefe  Difcoiirfes  :  If  there  are,  I 
am^vei^y  forry-;  and^  as  heartily  defirous 
tliat  thofc  \vho  read;  may  difcover  and 
avoid,  then).  And  if  fonte  perfon  that  is 
^vifer  than  myfelf,  would  point  them  out 
to  Me,' 'her  would  'make  nl'e  his  debtor  ; 
efp^ially  if  he  Ihould  *do  it  in  the  fpirit  of 
charity  and  m.eeknefs. 
'It'  there  are  any  condderable,  or  dan- 
gerous errors  in  [thcfe  Difcourfes,  I  may^ 
venture  tcrTay,  they  are  not  difguilcd  ty 
any  kind  of  artifice  t  They  doilotjiift 
peep  thro'  the  malk  of  Itudied,  equivocal, 
and  ambiguous  phrafes  ;  nor  Ikulk  in  the 
dark,  as  it  were  from  a  confcioufnefs  of 
what  thev  arc,  and  a  fear  of  being  detec- 
ted :  They  appear  in  open  diiy-Iight, 
with  all  tlie  naked  boldnefs  of  truth 
Jii>d  innocence.     For  I  have  conceived, 

That 


DEDICATION. 

That  the  the  end  of  fpeakiiig,  efpecially 
of  preaching,  was  to  exprefs,  not  to  dif- 
giiife,  a  man's  real  fentiments  :  .ThoM 
know  that  I,  herein,  differ  from  lilany  of . 
my  own  Order  !  This  will  be  a  great" 
eafe  and  advantage  to  any  Perfon,'who 
ihall  bring  a  charge  of  herejj  againil 
me  i  and  undertake  to  convict  me  of  it, 
vvliether  privately  or  publickly. ,  But  You' 
ate  fenfible,  My  Brethre^^,  that  there  is 
fome  difference  betwixt  railino;  and  rea- 
ibning  ;  and,  confequently,  betwixt  a 
man's  being  fcolded  at,  and  refuted.  I 
wilh  forne  other  people  knew  this  alfo  ! 
But  I  muft  now  declare,  once  for  all, 
That  I  will  not  be,  even  reUgioufy  fcolded, 
nor  pitied,  nor  wx^pt  and  lamented,  out 
of  any  principles  which  I  believe  upon 
the  authority  of  Scripture,  in  the  exercife 
of  that  fmall  fliare  of  reafon  which  God 
has  given  me  :  Nor  will  I  poflpone  this 
authority,  to  that  of  all  the  good  Fathers 
of  the  Church,even  with  that  of  the  good 
Mothers  added  to  it  ! 

The  only  favour  wdiich  I  have,  now, 
to  afk  of  You,  Mj  Brethren^  and  of  O* 
thers  who  may  happen  to  read  thefe  dif- 
courfes,  is.  That  you  would  do  it  with 
an  open,  unprejudiced  mind  ;  and  then 
either  rejed,  or  believe  and  prac^Uce,  ac- 
cording to  the  light  and  convidion  of 

your 


iv  DED  I:C  AT  I  O  Ni 

your  own  confcicnces.  Religion  is  a. 
matter  of  too  great  importance  to  be  only 
(lightly  thought  of  :  It  demands  Your 
firlt  and  laft  attention.  And  as  I  hop-e. 
You  are  all  too  fenfiblc  of  commqn  humari 
frailt>y,to  be  uncharitable  bigots  and  party- 
men  in  religion ;  fo  I  hope  You  are,  on  the 
other  hand,  too  wife  to  be  fceptics  :  The 
two  extreams,  into  which  men  of  weak 
and  wicked  minds  often  run  ;  fometimes, 
indeed,  out  of  the  one,  dircdl}^  into  the 
other,  without  flopping  a  moment  at  the 
golden  medium. 

You  hare  a  juft  title,  Mj  Brcthreuy  to  * 
my  ^Y^rmeft    good   wilhes,    and    to  my 
pravers,  by  virtue  of  the  relation  in  which 
I  Itand  towards  You  :    Thefe  wiflies  and 
prayers  are.  That  You  may  all    "  know 
'^  the  truth  as  it  is  in  Tesus  ;''  and  finaU 
ly  partake  of  that  bleflcd  lite,  and  glorious" 
immortality,    brought    to   light  by  HIM,, 
thro' the  Gofpcl.     But,  in  the  meantime^ 
I;  \vill  not  forget  to  wilh  You  all  temporal' 
and    worldly  profpcrity   ;    being,  in   all 
'•ofpeCts, 

Your  Jincere  Friend, 

And,   I  hope, 

Not  Unfaithful  Servant 

)n  the  Work  of  thcMiniftry, 

J.  MAYHEW. 


THE    CONTENTS. 

JL  EN  Sermons    on  Jctmesl,  zi,  22. 

L  AT   apart  all  Fihbinefs    and  Super'fiuUy  of 

J<faughtinefs^  and  receive  with  Meeknefs  the  in- 

grafted  Word^  which  is  able  to  fave  your  Sails, 

BUT  he  ye  doers  of  the  Wordy  and  not  hkarers 

:  mlyt  deceiving  your .  own  f elves, 

SERMON     I. 

Upon  Hearing  the  Word,  Page  r. 

SERMON     II. 
ITdqii  wcciving  the  Word  with  Meeknefs,  P.  1 9. 

.n  ^ri^I      SERMON     III. 
Upon  the  neceflity  of  renouncing  Vice  in  its  grof- 
fer  Forms,  in  order  to  a  due  receiving  of  the 
Gpfpel,  P.  49. 

S  E  R  M  O  N     IV. 
"Upon  the  neceflity  of  yielding  a  pra^ical  Obe- 
dience to  the  Gqfpel,  in  order  to  obtaining  the 
Salvation  revealed  in  it,  P.  73. 

SERMON     V. 
Of  niiflakes  concerning  the  Terms  of  Salvation  ; 
and     particularly    concerning    Salvation     by 
Grace,  P.  99, 

S  E  R  M  O  N     VI. 
Qf  miftakes  concerning  being  found  in  Chrift,  not 
^having  our  own  righteoufnefs,  P.  127. 

S  E  R  M  O  N    VII. 
Of  tiiiftakes  concerning Juilification  byFaith  -P.  170 

S  £  R  M  O  N     VIII. 
Upon  the  fame  Subje.fV,  P.    204. 

SERMON     IX. 
Upon  the  Nature   and  Principle  of  Evangelical 
Obedience,  P.  256. 

SERMON     X. 
Upon  the  Extent  of  Evangelical  Obedience  ;  to- 
gether with  a  fliort  Defcription    of  it,    as  it  is 
'Mind  in  the  Heirs  of  Salvation,  P.  308. 

SERMON 


c  O  ^i'  T  E  R  rr^i ;  i 

S  E  R  M  O  N     XI. 

Upon    the  Dectitfulnffs  of  the   Heart  ;   GOD's 

Searching  it,  and  the  End  thereof. 

Jeremiah  XVII.  c),  lo.  T/je  Heart  is  de- 
ceitful above  all  Things^  and  defperately  wicked^ 
who  can  knew  it  ?  I  the  Lord  fearch  the-  Hearty 
I  try  the  Reins ^  even  to  give  every  Man  <icccrding 
to  bis  fVaySy  and  according  to  the  Fruit  cf  his 
Doings.  P.   360 

SERMON     XII. 
Upon  the  Shortnefe  and  Viinity  of  Human  Life  ; 

Occafioned  by  the  Death  of  a  Toung  Pcrfon. 

Psalm  XXXIX.  5,  6.  Behold,  thbu  hafi 
made  ;wv  Days  as  an  Ha7id- Breadth.,  and  mine  Age 
is  CIS  nothing  before  thee :  Verily  every  Man  at 
his  befi  Eflatcis  altogether  Vanity.  Selab.  Sure- 
ly every    Man  "jsalketh  in  a  vain   Sher.v\    fureiy 

they  are  difquieted  in  vain P.  413. 

SERMON     Xllf. 
Upon    the  true  Value,  Ufe  and   End  of    Life  ; 

:mdi  the  Conduciyenefs  of  Religion  to  prolong, 

and  make  it  happy  :  Occafioned  by  tlic  Death 

-of  fome  //^t'^  Pcrfons. 

PsALNf  XXXIV.  1 2—!  5.  IVhat  Man  is  he 
that  defireth  Life.,  and  loveth  many  Days  that  ht 
may  jee4gobd  ?  Keep  thy  Tongue  from  Evil^  and 
thy  Lips  from  fpeaking  Guile,  Depart  from  Evil 
und  do  Good  ',  feek  Peace  and  purfue  it.  The  Eyes 
of  the  Lord  are  upon  the  righteous,  and  his  ears 
are  open  unto  their  cr\.  P.  454. 

S  E  R  Si  O  N     XIV. 
I.^pontlie  fame  Subject,  P.  480. 

.V.  D.  7"/.':-  El  rata  art/:t  fti  Efui  (>f^he  Look. 


SERMON 


n» 


is 


^...:;^^ 


SERMON     I. 


Upon  Hearing  the  Word, 


James   I    21,    22. 

L  AT  apart  allfilthinefs  and  fuperfluity  ofnaugh- 
tinefs^  and  receive  with  tr^eeknefs  the  ingrafted 
word^  which  is  able  tofaveyour  (ouls.  But  be 
doers  of  the  word^  mid  not  hearers  only^  de* 
ceiving  ycur  own  fdves. 

His  apodolical  exhortation  con- SerM. 
firts  of  two  principal  parts.—  I. 
The  former  of  which  rcfpeds 
the  duty  of  hearing  the  word 
and  gofpel  of  the  kingdom,  ia 
a  way  fuitablc  to  the  importanc* 
and  grand  dcfign  of  it.  "  Lay  apart  all  filchi- 
•*  nefs  and  fuperfluity  of  naughtincfs  ;  and  re* 
**  ccive  with  meekncfs  the  ingrafted  word,  which 
"  is  able  to  fave  your  fouls.  "  The  latter,  re- 
fpcfts  the  necefllty  of  yielding  a  praSical  obedience 

B  C9 


1 

s 

^5S1 

^, 


OnH. 


earinp- 


to  this  heavenly  mcfTige,  in  orJer  to  icf;  great  end 
being  anfwered  upon  us  •,  together  with  the  mi- 
fciable  d^lufion  which  thofc  arc  undtT,  who  con- 
tent themfelvcs  with  hearing  ir,  without  hving 
acconling  to  it.  "  But  be  ye  doers  of  the  word, 
**  and  not  hearers  only,  deceiving  your  own 
«  fclves.  " 

This  is  the  fird,  general  diftribution  of  the  fub- 
je6l  before  us.  But  it  may  be  ufeful  to  give  the 
fevcral  things  contained  in  this  paflage,  a  more 
particular  confideration  in  the  following  order. 
I  will  difcourfc, 

I.  Of  the  Duty  of  Hearing  the  Worri. 

,n.  Of  Receiving  it  with  Meeknefs. 

III.  Of  tlie  necelTity  of  renouncing  Vice  in  all 
its  grofer  Forms,  m  order  thereto  :  Or,  in 
t!:e  language  of  the  Aj^oflle,  of  laying  apart 
nil  JillhincfSy  and  fuperfluity  of  naughtinefs. 

|V.  Of  the  necefTity  of  cbcyi'ig  the  Gofpel,  ia 
order  fj  obtaining  the  Salvation  of  it. 

y.  Of  feme  Miftnkes  concerning  the  Terms  of 
Salv'ation  ;  and  particularly  concerning  SaN 
vatlon  by  Grace, 


VL  Op 


the  Word,  3 

VI.    Of   M'lftakes    concerning   being  found  hi  Serm* 
Christ,  not  having  our  own  Righteoufnefs,       I; 


V— 


VII.  Of  Miftakes  concerning  Juftification  by 
Faithy  as  Faith  is  diftinguifhed  from,  and 
oppofed  to,  Evangelical  Obedience, 

VIII.  Of  the  Nature  and  Principle  of  Evangeli- 
cal Obedience. 

IX.  AND  LASTLY.  Of  thc  Extent  of  this  Obe- 
dience, together  with  a  brief  Defcription  of 
it,  as  it  is  found  in  good  Men,  who  are  thc 
Heirs  of  Salvation, 

FIRST9     I  am  'to  reprefent . the  obligation 
lying  upon  all  Chriftians  in  general  to  be  Hearers 
of  the  Word    and  Gofpel    of  the  Kingdom.     I 
fay,  lying  upon  Chriftians  ;  bccaufe  it  is  to  fuch, 
^hat  the  apoftic  is  here  fpeaking ;  not  to  uncon- 
verted Jews  or  Gentiles^    but    to  thofe  of  the 
t-joehe  Tribes  fcattered  abroad^  who  were  already 
profelytcd   to  the  Chriftian  Faith  •,  as   appears 
from  theEpiftle  itfeif.     However  it  is  not  meant, 
that  this  is  thc  duty  of  Chriftians,  exclufively  of 
t)thers.     Our  Saviour  having  commanded,  that 
the  gofpel  Ihould  be  preached  for  a  witnefs  to  all 
People  ;  all  are  accordingly  required  to  hearken 
to  it  ;  and  thofe  who  refufe  to  do  this,  iire,  in 
the  language  of  fcripture,  faid  to  judge  themfehei 
B  2  un- 


4  On  Hearing 

SerM.   u^'^orthy  of  eternal  life.     Rut  feeing  the  apoftic 
I,        JaiMS   here   direfls  his  Difcourfe   to   profcfied 
Chrifiians,  I  fliall  confine  myfclf  to  fuch. 

It  is  not  to  be  fuppofed,  that  when  Perfoni 
are  once  become  Bdievers  of  the  Gofpel,  they 
need  have  no  farther  concern  to  hear,  and 
to  attend  to  it,  from  time  to  time  ;  as  tho'  this 
w'lfdom  of  God  in  a  mytlery,  were  to  be  learned  all 
at  once,  and  difrcgarded  afterwards.  The  apoftle 
cxprcfles  himl'elf  in  a  manner  that  prefuppofes  it 
to  be  the  known,  acknowledged  duty  of  Chrif- 
fians  in  common,  to  give  conftant  and  diligent 
Heed  to  the  word  which  began  to  he  fpoken  hy 
the  Lord^  and  was  confirmed  by  them  that  heard 
him  :  For  his  Exhortation  chiefly  refpefls  the 
r,ian7ier  in  whicli  this  word  of  Truth  ought  to  be 
received  •,  the  duty  of  Hearing  it  in  general^  be- 
ing rather  taken  for  griznted,  than  dircftly  aflerted. 
And  by  his  ufing  the  ExprcfTion  of  hearing  the 
word^  repeatedly,  as  he  docs  in  the  Context,  it 
is  at  lead  probable,  that  he  had  a  fpcc'ul  reference 
to  liearing  it  preached  in  Chrijiian  /ijfemhiiesy  at 
Jiated  Times,  by  thofe  whofe  fpecial  Bufinefs  and 
Office  it  was  to  teach,  to  reprove,  to  rebuke,  and 
exhort,  with  all  long-fuffering  and  doctrine.  The 
Apodle,  certainly  did  not  deHgn  to  preclude,  or 
fct  aOdc,  other  means  of  inflruclion  and  edifica- 
tion ;  fuchas  reading,  meditation,  and  private, 
focial  converfe  ;  all  v^hich,  in  their  places,  arc 
very  beneficial  to  thofe  tliat   ufc   them.      But 

who- 


the  Word.  5 

whoever  will  be  at  the  pains  to  look  into  the  Qgj^i^l^ 
Chapter,  wil],  if  I  millake  not,  find  that:  St.  j^ 
Jamis  had  a  particular  reference  to  the  Hated, 
and  divinely  inftituted  method  of  Chriftian  edifi- 
cation in  the  AfTemblies  and  Churches  of  the 
Saints  •,  wherein  one  Perfon,  at  leafl:,,  excrcifed 
the  office  of  a  Teacher  ;  inftru6ling  the  youn^j 
and  ignorant,  ilirring  up  the  minds  of  the  mere 
knowing,  and  inculcating  upon  all^  the  praftice 
of  Chriftian  piety  and  virtue. 

This  was  one   very  confiderable  end,    tho* 
not  the  only  one,  propofed  in  the  firft  inllitution 
of  Chriftian  AiTemblies.      And   it  is,  in  a  great 
meafure,  by  this  means  that  Chriftianity  has  been 
handed  down  from  age  to  age,    from  generation 
to  generation  ;    tho'  not  with  equal  purity  and 
advantage  in  all  times  and  places.     And  one  may 
venture   to  aflert,  that,  upon  th«  whole,   great 
good  has  refulted  to  the  world  from  this  pradlice  \ 
and  that  Chriftians  cannot,    under  any  pretence 
whatever^  for  fake  the  affemhling  of  ibemfelves  to- 
gether, for  the  mentioned  purpofe,  without  be- 
ing highly  culpable.     This  is  a  Method  of  in- 
ftrudlion  and  edification,  that  is  plainly  of  divine 
inftitution,  and  therefore  demands  the  regard  and 
fubmifllon  of  all  Chriftians,  at  all  times,  and  in 
all  places,  wherein  it  is  praiflicable.     Nor  can  con- 
forming to  this  inftitution,  be  ufelefs  and  unpro- 
fitable to  any,  who  aflemble   to  hear  the  word 
with  that  meeknefs  which  the  Apoftle  injoins :  I 
B  3  mean. 


6  0?i  Hearing 

Sepm.  mean,  provided  the  Gofpcl  is  preached  to  them 
I;-      in  any  tolerable  degree  of  purity  and  integrity. 
To  be  fure  the  upholding   of  thefe  Afiemblies 
nnifl  be  very  aclvantageous  to  all  that  frequent 
them,  if  the  holy  Scriptures  are  read  therein  from 
time  to  time,  in  a  language  that  is  undcrftood  by 
:A\.     Which,  by  the  way,  ought,  I  fuppofc,  to 
be  one  flatcd  and  conHraht  part  of  the  religious 
exercifc  in  thefe  affcimblies  :  Nor  is  the  Omiflion 
hereof  very  confiRcnt  with  that  regard  Chriftians 
in  general  profefs,  for  thefe  facred  writings  ;  and 
which  they  Evidently  claim,  as  being  given  hy  in- 
fpittttion  cf.  God  ;    and   the  great   rule  of  our 
Faith  and  Pra£lice,  '   Thefe  Scriptures  at  leafV, 
are  ^'  profitable    for  do<5lrine,    for  reproof,    for 
correflion  and   for    rnftrudion  in  righteoufnefs» 
that  every  man  and  child  of  God  may  be  perfedl, 
3nd  throughly  ^rnifhed  unto  all  good  works.  " 
To  ihem  we  ought  furely  to  give  '*  diligent  heed, 
as  unto  a  light  (hining  in  a  dark  place  i  they  be- 
ing a  fure  word  of  prophecy  •,  "  and  graciouQy 
given  us  of  God,  to  guide  our  feet  into  the  pathi . 
of  truth  and   jK-acr,  until  the  dawn  of  a  more 
perfecft  day,    "  and  the  day-ftar  arifc   in  our 
Hearts.  " 

Nor  can  it  be  reafonably  tho't,  that  the  word 
preached  even  by  fallible  men,  is  altogether  uft- 
Jefs  and  unprofitable  to  them  that  duly  attend 
upon  it.  On  the  contrary,  this  is  very  condu- 
tivc  to  the  good  end  mentioned  ;    a^d,  as  was 


the  Word.  7 

intimated  before,  claims  our  regard,  as  an  infti-  Serm; 
Cution  of  our  Saviour,  the  Head  of  the  Church  :  I. 
Who  when  he  afcended  up  on  high,  gave  not 
only  Apoflles,  Prophets  and  Evangehfts  \  but 
alfo  **  Faftdrs  and  Teachers^  for  the  perfecting  o( 
the  Saints,  for  the  work  of  the  miniftry,  for  the 
edifying  of  His  body,  'till  we  all  come  in  the  uni- 
ty of  the  Faith,  and  of  the  Knowledge  of  the 
Son  of  God,  unto  a  perfed  man,  unto  the  n^a<^- 
fure  of  the  ftature  of  tl:^^  fulnefs  of  Chrift  •,  that 
we  be  no  more  children,  tolTcd  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine. 

However  imperfectly  this  bufinefs  of  public 
teaching  and  exhorting  ;  of  expounding  the  holy 
Scriptures,  and  urging  the  motives  to  evangelical 
obedience,  may  oiten  be  performed  \  yet  it  is  un- 
queftionably  fubfervient  to  very  good  ends ;  and 
fhould  not  be  contemned  and  difregarded  by  any 
that  call  themfelves  Chrift's  Difciples.  It  will  be 
no  great  compliment  upon  the  Clergy  (  an  order 
of  men  which  I  am  not  much  difpofed  to  flatter) 
to  lay,  that  there  are  many  perfons  in  all  coun- 
tries, who  are  not  fuch  proficients  in  Chriftian 
knowledge,  as  to  be  quite  pad  receiving  any  in- 
ftrudtion  trom  them  ;  efpecially  from  fuch  of 
them  as  "'-  rightly  divide  the  Word  of  truth.  " 
And  fome  of  thofe  perfons,  who  prefume  this  to 
be  their  own  cafe,  may  after  all  be  a  little  mifla- 
k^  n  in  themfelvf  s  •,  and  think  as  much  too  highly 
of  their  Qwa  abilities,  as  they  do  too  lowly  of 
B  4  thofe 


On  Hearing 


thofc  of  others.  To  be  furc,  one  fhal!  harc^ly 
meet  with  more  vain,  fuperficial,  emptyCrcarurcs, 
than  amongft:  thofe  who  take  it  upon  them  to 
run  down  that  order  of  men  ;  and  to  fct  them  at 
naught,  as  tho*  all  their  in(lru6tions  'were  ufeleft 
to  the  world,  at  bed.  And  the  Cl-rgy  mud  be 
very  ignorant  indeed,  ignorant  of  the  rudimentt 
and  fird  principles  of  Chriftianiry,  were  they  not 
able  to  indruft  a  multitude  of  thefe  bluftering 
Sparks,  and  foolifh,  conotritcd  Sc offers y  who  take 
it  upon  thcmfclves  tu  run  tlum  down.  But  all 
comparifons  are  fiid  to  be  odi  us  \  and,  perhaps, 
there  can  be  none  more  fo  than  fuch  an  one  as 
tliis 

It  is  not  to  be  doubted,  indeed,  but  that,  a- 
mongfl  the  Laiety^  (  I  ufe  this  term  merely  for 
diflinAion  fake  ;  not  by  way  of  reproach  and 
contempt,  as  it  has  too  often  been  ufed  by  fome 
arrogant  Ecclefiajlicks.)  It  is  not  to  be  doubted, 
I  fay,  but  that  amongft  the  Laiety  there  are  ma- 
ny perfons,  from  whom  a  great  part  ot  the  Cler- 
gy might  be  glad  to  be  inftru(flcd,  even  in  mat- 
lers  that  are  more  peculiarly  their  own  province. 
But  on  the  other  hand,  it  is  to  be  rcmembred, 
that  there  are  great  numbers  of  children  and 
youth  •,  and  many  f)crfons  of  adult  age,  that  arc 
cither  ot  mean  educatioc,  or  none  at  all  •,  many 
poor,  labouring  people,  who  have  no  time  for 
reading  and  contemplation  ;  and  many  others  fo 
embarrAjTcd  with  a  multiplicity  of  bufmcfs,  and 

the 


the  Word.  ^  9 

the  cares  of  this  life,  that  they  do  not  in  fa<5l  ap-  Serm, 
ply  themfelves  to  the  acquifition  of  Chriftian  fci-  \ 
ence;  and  I  might  dill  add,  great  numbers  of  a 
low  capacity,  who  after  all  their  diligence  and 
pains,  can  attain  to  but  little  knowledge  •,  I  fay 
there  arc  great  numbers  of  thefe  different  forts  or 
clafles  of  people,  that  may  furcly  receive  fome 
ufeful  inftrudlion  even  from  the  fulpt.  Allow- 
ing i\{Q,  clergy  only  a  common  fhare  of  natural 
underftanding,  (  and  it  would  feem  hard  to  deny 
them  this  )  it  is  very  ftrange  if,  with  the  advan- 
tage of  a  learned  education,  and  fevcral,  perhaps 
many,  years  clofe  application  to  the  fludy  of 
facred  fcience,  they  are  not  qualified  to  be  teach- 
ers of  babes  •,  of  raw,  untaught,  undifciplined 
youth  ;  of  thofc  whofe  lot  it  is  to  labour  almoft 
inceflantly  for  the  meat  that  perijheth  -,  of  thofc 
who  have  never  given  much  of  their  attention  to 
the  fubjed  of  religion  ;  and  of  thofc  who  arc 
not  even  capable  of  attaining  to  any  confider- 
able  degree  of  this  knowledge,  for  a  certaia 
reafon  already  hinted  at. — So  that  after  we  have 
excepted  all  thofe,  who  have  any,  even  the 
lead  pretence  to  be  excepted,  on  account  of  their 
fuperior  capacity  and  cxtenfive  knowledge  j  there 
are  multitudes  in  all  Chriftian  countries,  who 
ought  to  be  Hearers  of  the  word  as  publickly 
preached^  wcrt  It  only  for  the  inftrucYion  in  truth 
and  righteoufnefs,  which  they  may  gain  by  at- 
tending upon   this   inftitution.     And  how  few 

there 


JO  On  Hearing 

thf  re  are,  comparatively  fpeaking,  who  have  any 
right  to  look  upon  themfelves  as  exceptions  in  the 
prcfcnr  Q^{^y  upon  thtr  fcorc  of  their  being  wijet 
than  their  teachers^  I  fhall  not  prefume  to  dcter^ 
mine. 

But  as  to  thofe  who  are  really  too  great  pro- 
ficients in  fiicrcd  knowledge,  to  be  capable  of  be- 
ing inftrti^ed  in  this  way  ;  (  let  their  number  be 
greater  or  lefs  )  they  fhoukl   remember  that  in-» 
ftru6lion,  mod  properly  fo  called,  is  very  far  from 
being  the  whole  dcfign   of  preaching,    and  of 
hearing  the  word.     Tiiere  are  other  good   and 
important  ends  to  be  anfwered  hereby,  which  arc 
common  to  all  Chriflians  in  general  •,  to  the  wife 
and  learned,  as  well  as  to  ihe  fimple  and  illiterate. 
Ar^  not   the  mincis  and  merhories  of  the  more 
knowing,  to  be  ftii  red  up    and  refrefhed  ;    and 
their  attention  to  the  great  dot^rincs  and  duties  of 
the  gofpcl,  awakened  from  time  to  time,  as  well  as 
the  minds  of  the  ignorant  to  be  informed  ?    I'hc 
preacher,  tho*  uf  no  diftinguiflied   talents    whe- 
ther natural  or  acquired,  may  pr^fTib'y  edify   tlie 
wifefl  of  his  auditors,  luid  fuch  as  are  much  wlfer 
than  himfclf  •,  by  putting  them   in  mind  of  what 
they  before  knew,  and  were  cflabhhed  ir.     The 
Apoftles  themlclves  did  not  aKv.ivs  propofe,  in 
rheir  preaching  and  writing,  to  affofii  new  hght 
^v\^i  information   to  their  h-arers,    and  th  (c   ta 
whom    they    wrote.     "  I  will  not  be  ncL^ligcnr, 
*  lays  St.  Peter^  to  put  you  always  in  rcmem* 

"  braiicc 


the  Word.  ii 

*<  brancc  of  thefe  things,  altho'  yc  know  thetn,  SerM. 
*^'  and  be  eftabliriied  in  the  prefent  truth.  Yea  I  i 
<«  "think  it  meet,  as  long  as  I  am  in  this  taber- 
**  nacle,  to  ftir  you  up,  by  putting  you  in  re- 
"  membrance.  "  Thofe  who  conceive  that  the 
informing  of  men's  underftandings,  cither  is,  or 
ought  to  be,  the  fole  end  of  preaching  •,  ;ind  who 
therefore  Oic^^it  themfelves  from  hearing,  under 
a  notion  that  they  cannot  be  taught  or  inftru(fled, 
are  fo  far  from  being  the  wifeft  of  men,  (  unlefs 
it  is  in  their  own  vain  imaginations  )  that  they 
want  one  to  *'  teach  them  even  the  firft  princi- 
ples of  the  oracles  of  God'-,  "  and  have  much 
more  need  of  that  milk  Vhich  they  loath  and 
defpife,  than  of  that  ftrong  meat  which  their  too 
forward  and  vitiated  appetite  fo  eagerly  craves, 
and  hankers  after. 

Men  that  are  truly  wife,  are  fenfiblethat  they 
need  fomething  befides  fpeculative  knowledge, 
fomething  befides  the  fcience  of  religion,  confi- 
dered  as  the  furniture  of  the  head.  They  know 
they  are  but  too  apt  to  let  Hip  many  ufeful  and 
falutary  truths,  which  ought  to  be  always  prefent 
with  them  -,  and  which  may  be  again  fuggefted 
to  them,  even  by  perfons  that  are  every  way  their 
inferiors.  Such  Perfons  alfo  know,  that  old 
truths  may  be  fet  in  new  and  different  points  of 
light,  fo  as  to  come  better  recommended  to  their 
underftandings,  and  to  take  fader  hold  of  the 
mind  and  confcience,  than  they  have  done  before. 

They 


1 2  0?i  Hearing 


They  arc  aware  how  apt  good  imprcfTions  on  the 
heart,  are  to  wear  out,  or  at  Icaft  to  grow  fainC 
and  dim,  if  not  frequently  renewed.     1  hey  know 
that  the  fpirit  of  devotion,  and  the  religion  of  the 
heart,  is  a  fire  which  will  infenfibly  languifh  and 
go  to  decay,  in  the  damps  and  mifts  and  impure 
vapors  of  this  world,  if  it  be  not  often  fupplied 
with  new  fewel  from  heaven,  and  from  that  word 
of  God  which  is  fomctimes    like  a  fire,  to  melt 
and  infiame  the  heart,  as  well  as,  at  others,  like 
a  fword  to  pierce,  or  a  hammer  to  break  it  in 
pieces.     They   are   fcnfible  how  expedient  and 
profitable  it  is,  to  have  the  great  proofs  of  Chrif- 
tianity  fet  before  therri^Vom  time  to  time  •,    to- 
gether with  the  great  motives  to  holinefs  of  life  ; 
the  majeity  and  perfeflions  of  God  ;  the  love  and 
grace  of  our  Lord  Jefus  Chrift:  •,    the   vanity  of 
this  world  ;  the  excellency  and  happinefs  of  reli- 
gion ;  the  glories  and  terrors  of  the  laft  day  •,  the 
joys  of  the  righteous,    and    the  dcfti  uctiun  and 
mifery   of  the  wicked.     Wife   men  do  ncf  think 
it    ufclefs,    to   be  frequently   reminded   ot   lucK 
things  :    but  know   the  benefit  hereof,  and  that 
even  a  weak  man  may  prove  a  friendly  monitor 
10  them  in  thefe  refpeds. 

It  is  farther  to  be  obferved,  th.it  thofe  who  arc 
not  diredly  able  to  inftrud  others,  may  yet  be  a 
means,  in  tlic  hand  of  providence,  of  fugged ing 
and  hinting  lome  things  to  them,  which  they 
never  happened   to  think  of  before  i  and  which 

may 


tU  Word.  13 

may  naturally  lead  them  into  a  long  tramof  ufc-  SerM. 
ful  rcfledion.  And  in  this  fenfe,  God  does  pro-  \^ 
bably  fomctimes  ordain  praife^  even  out  of  thi 
inouths  of  babes  and  fucklings.  In  fine  here,  thofe 
who  really  deferve  the  charader  of  wife  men,  (  a 
chara(51er  to  which  fo  many  put  in  their  claim, 
without  any  colour  of  right  and  juftice  )  know, 
that  it  is  folly  for  men  to  pretend  to  be  wifer  than 
their  maker  •,  or  to  throw  contempt  upon  any 
of  his  inftitudons,  from  a  vain  conceit  that  they 
do  not  need  them.  They  will  therefore,  as  Solo- 
fnon  obferves,  hear^  and  increaje  learning.  The 
mod:  fure  and  effc(51:ual%^means  o^  growing  in 
grace^  ^nd  in  the  knowledge  of  our  Lord  and  Sa- 
viour Jefus  Chriif^  is  to  walk  in  all  his  ordinances 
blamelefs  \  of  which,  hearing  the  word,  is  evi- 
dently one.  Nor  have  any  a  right  to,  be  called 
the  Friends  of  God  and  religion,  who  do  not 
love  the  place  where  he  recordeth  his  name^  and 
where  his  honor  dwelleth  %  the  place  where  he 
€ommandeth  the  blejfmg^  even  life  for  evermore. 

Were  it  only  for  example-fake,  the  more 
knowing  part  of  Chriflians  ought  certainly  to 
countenance  and  encourage  the  publick  religious 
cxercifes  of  the  Lord's  Day,  by  attending  upon 
them.  Otherwife  they  will  naturally  come  to  be 
difrcgarded  by  that  part  of  mankind  who  mod 
need  fuch  helps  and  afliftances  :  I  mean  the  com- 
mon people.  And  thus,  thro*  the  knowledge  of 
Ibme,  whether  real  or  imaginary,  the  weak  Bro- 
ther 


14  *  On  Heaf^mg 

SerM.  ^^^^  ^^^y  ^^''i/^j  M  '^^^om  Chnff  died.     When- 
I^        ever  it  (hull  come  to  be  generally  fuppofed,  that 
the  religious  excrciies  here  intended,  arc  defigned 
only  for  the  benefit  of  the  vulgar  and  illiterate  ; 
and  when  they  fhall  accordingly  be  negkcled  by 
perfons  of  knowledge  and  capacity,    it  will  foon 
be  looked  upon  as  difreputable  for  any  to  attend 
upon  them,  as   being  a  tacit  confefTion  of  their 
ignorance.     And   io  every  one,  will  think   him-» 
fcJf  under  a  fort  of  obligation  to  abfent  himfclf 
from  the  publick  worfhip  of  his  Maker,  and  from 
ih^  place  where  his  word   is  read  and  preached  ; 
in  order  to  prove  to  the  world  that  he  is  a  man  of 
wifdom.      And  indeed  there  are  many  amongft 
us  who  give  no  other  evidence   befidcs   this,    of 
their  fuperiority  to  the  bulk  of  mankind  ;  tho'  I 
cannot  at  prefent  think  it  a  conclufive  argument. 
But  to  draw  towards  a  conclufion  of  this  dip- 
courfe  :  It  is  manifeftly  the  duty  of  all  Chriilians 
in  common    to    hear  t!ic  word  ;  particularly,  to 
hear  it  in  the  public  a[femhly  of  the  SaintSy  upon 
the  dated  timers    for    fuch  reiigious  cxcrcifes.     It 
is    the  duty    of  the   young  and  old,  wife    and 
fimplc,  male  and  female,  bond  and  free,  to  come 
and  fit  before  Ccd  as  his  People  ftteth^  (  to  ufe 
the  language  of  Scripture)  ;  and  conftantly  to  at- 
tend upon  the  appointed  means  of  inflru^lion  and 
edification.       1  he  gofpcl  injoins  this   upon  aJl, 
without  making  any  exception.     The  far  greater 
part  of  Chridiani  arc  not  paft  being  taught  and 

jn(lru(flcd 


the  Word.  15 

inftru(!tcd  In  this  way:  Some  may  have  their  pure,  Serm. 
and  others,  their  impure  minds,  ftirred  up  :  Some       \^ 
tnay  be  inlightned  in  their  duty  :  Others  may  have 
known  duties   inculcated  upon  them  to  advan- 
tage ;  and  All  may  be  furthered  in  the  way  that 
leads  to  eternal  life,  provided  they  hear  the  word 
with  a  fuitablc  temper  of  mind.     It  is  no  fufficienC 
cxcufe  for  ntglecHiing  the  publick  worlhip,  that 
the  Perfon  who  officiates^  is  not  one  of  a  diftin- 
guifhed  capacity  and  great  learning  -,  or  that  he 
is  not  even  as  one  that  has  a  pleafant  voice^  snd 
can  play  well  upon  an  inftrument.     It  is  better  to 
hear  the  great  do6lrines,  duties  and  promifes  of 
the  gofpel,  from  the  mouth  of  a  plain,  illiterate 
man,  than  not  to  hear  them  at  all  :    And  the 
foul  may  be  caught  up   to  Heaven,    altho'  not 
wafted  thither  by  mufic  and  harmonious  founds. 
To  conclude,    therefore,  let   me   befeech  all 
thofe  who  claim  the  worthy  and  facred  name  of 
Cbrjjlians^  (  for  with  others  I  am  not  now  con- 
cerned) to  be  at  leaft  hearers  of  the  word.     There 
are  no  excufes  for  neglefting  this,  cafes  of  necef- 
fity  and  mercy  being   excepted,  which   will  not 
fiiow  either  the  ignorance,  or   the  pride  and  va- 
nity, of  thofe  who  make  them.     And  if  a  mati 
IS  not  fo  much  as  a  hearer^  we  have  furely  na 
reafon  to  think  that  he  is  a  doer  of  the  word,  or 
will  be  bklTed   in   his  deed.     Chriftians   ought 
doiibtlefs  to   be   left  at  liberty  where,  and  v/ith 
whom  they  will  aflemble  for  the  purpofe  men- 
tioned X 


1 6  On  Hearing 

SeRM.  tinned  !  And  fhould  excrcifc  their  reafon,  difcrc- 
I.        tion  and  confciencc  in  making  the  choice.     But 
thcy^Fe  abfolutely  incxcufable  if  they  do  not  at- 
tend thc'publick  worfhip  feme  where  or  other  \ 
even  tho*  there  may  be  no  fcdl,  church  or  deno- 
mination of  Chrtftians,  with  which  they  can  in- 
tircly  fall  in.     It^s  one  of  the  chief  honours  of 
the  prcfent  age,    th^t  the  principles  of  religion, 
particularly  of  religious  liberty,  ere  better  under- 
flood,  and   more  generally  efpoufed,  than  they 
have,  perhaps  been,  fince  the  days  oftheapoftles. 
It  were  to  be  wifhed,  that  praffical  Chriflianity 
had  made  progrcfs  in  the  fame  proportion.     But 
it  cannot  be  denied,    that  many,  together  with 
fome  vulgar  errors  and   fuperftitions,  have  in  a 
manner  thrown  off  even  the  form  of  godlinefs  ; 
laying  no  ftrefs  at  all  upon  thofe  outward  ordi- 
nsinces  and  inftitutions,  upon  which  too  great  a 
ftrefs  has   doubtlefs   been  laid- heretofore.     This 
feems  to  be  the  cafe  not  only  in  other  countries  > 
but  in  our  own.     We  are  manifeftly  running  in- 
to an  extreme  •,    at  lead  many  amongft  us  are, 
under  a  notion  of  a  more  rational  religion  ;    an 
extreme  which,  it  is  to  be  feared,  may  in  time, 
leave  fcarce  the  outward  (hew  and  appearance  of 
Chriftianity  amongd  us.     Let  not  us,  my  Bre- 
thren, do  any  thing   which  may  have  a  natural 
tendency  to  bring  our  hJy  religion  intodifreputc. 
Remembring  that   we   arc  net  'without   law  to 
God,  but  undtr  the  law  to  ChriSl ;    let  us  pay  a 

due 


the  Word.  t.7 

• 

dac  and  facred  regard  to  all  his  commahds  and  in-  S E  RM» 
ftitutions  ;  particularly  that,  refpecfling  the  pub-  I. 
lick  worfhip,  and  hearing  the  word.  In  the  lan- 
guage of  the  Apoftle,  with  whoft;  words  I  fhall 
clofe  this  difcourfe,  "  Let  us  hold  fad  the  pro- 
*'  feffion  of  our  faith  without  wavering  •,  (for  he 
"  is  faithful  that  promifed  )  and  let  us  confider 
"  one  another,  to  provoke  to  love  and  to  good 
**  works  ;  not  forjaktng  the  ajfe.mbling  of  cnr* 
*'  Jelves  tegeth^r^  as  the  manner  of  fome  is  ;  but 
**  exhorting  one  another  •,  and  fo  much  the  more^ 
**  as  we  fee  the  day  approaching.  *! 


C  5ERMCN 


f-r 


SERMON     II. 


19 


Upon    Receiving  the  Word  with 
Meeknefs. 


James  I.   21,   22. 

LAT  apart  all  filthinefs  and  fuperfiuity  of  naugh- 
iimfsy  and  receive  with  meeknefs  the  ingrafted 
word^  which  is  able  to  fave  your  fouls.  But  be 
ye  doers  of  the  word^  and  not  hearers  only^  de- 
ceiving  your  own  felves, 

THE  duty  of  hearing  the  v/ord,  having  Serm^ 
been  briefly  fhown  in  the  foregoing  jj 
difcourfe  ;  we  are  now  to  confider  with 
what  temper  it  ought  to  be  attended 
Upon,  and  received.  **  Receive  with  meeknefs 
the  ingrafted  word,  fays  the  apoftle,  which  is 
able  to  fave  your  fouls.  "  We  are  more  parti- 
cularly and  direclly  admonifhed  by  thefe  words, 
to  hear  and  receive  the  Gofpel  with  a  humble 
and  teachable  i^m'^^T  of  mind,  as  oppofcd  to. 
C  2  tba; 


20  0?i  R^ceivmg  the  Word 

Se.RM-  ^^^^  P^^^^  captioufnefsy  ancj  vjrangliieg  difpofi- 
n.  tion,  which  arc  but  too  commonly  found  amongft 
the  profeflbrs  of  Chriftianity.  However,  I  fhall 
take  the  liberty  to  confider  the  words  in  a  greater 
latitude,  as  defigncd  to  injuin  upon  us  all  that 
care  and  reverence,  that  candor  and  love  of  truth, 
that  fimplicity  and  docility  of  mind,  which  be- 
come finful  creatures,  when  the  Gofpel  is  prea- 
ched to  them  •,  and  which  are  futabk  to  the  na^ 
ture  and  dcHgn  of  this  difpenfation  of  the  Grace 
of  God  to  the  World.  And  the  admonition 
may  accordingly  comprifein  it  the  following  par- 
ticulars : 

That  wc  hear  the  word  with  c^re  and.  atten^ 
iioHy  in  oppofuion  to  (loth,  lifllcfntfs,  and  a  lazy 
indiifcrencc  : 

With  fohriety  and  due  deccrum^  in  oppofition 
to  indecent  levity,  and  rudenefs  : 

With  humility^  and  a  tea chahU  tmper^  in 
oppofiticn  to  a  fpirit  of  pride,,  carping  aiid  con- 
tradi(flion  : 

With  due  caution^  (  when  it  is  preached  by 
fallible  men  )  in  oppofuion  to  a  talfe  humility, 
which  difpofes  many  people  to  fwallow  down 
\^hatcvcr  they  hear  from  the  Pulpit^  tho'  often 
very  contrary  to  the  do<^rinc  of  our  Saviour  and 
his  Apoftlcs : 

With 


with  Meeknefs.  tx 

With  patience  and  ciffe^fionate  ^<?^^^-to  the^S^j^j^j^ 
truth,    aJtho*  nothing  new  (hquld  be  faid  upon       j^  .^ 
the   rubje(5t  treated,   in  oppofition  to  that  v^in 
curiofity   and  love  of  novelty,    which  we  fee  in 
thofe  that  have  itching  Ears  : 

With  candour  and  impartiality^  in  oppofition  . 
to  all  perfonal  prejudice,  and  tothefpiritof  party  : 

With  felf-application^  in  oppofition  to  that 
common  humour  of  applying  what  is  faid  to  the. 
cafe  of  our  neighbours  : 

And  laftly.  With  a  fingle  view,  and  an  hearty 
defire,  to  receive  chriftian  edification  ;  and  to 
obtain  that  which  is  the  great  end  of  the  Gofpcl- 
revelation,  and  of  our  Faith  in  it,  even  the  Salva- 
tion of  our  Souls, 

Let  meinlarge  a  little  upon  the  feveral  par- 
ticulars hinted  at  above. 


I,  We  fhould  hear  the  word  with  care  and 
attention^  in  oppofition  to  (loth,  liftlcfncfs,  and 
a  lazy  indifference.  GhriUians  ought  not,  at  any 
time,  to  hcjlothfulin  huftnefs^  but  ever  ferveyit 
in  fpirity  ferving  the  Lord.  But  there  is  a  pecu- 
liar itp  propriety  in  withdrawing '  our  attention, 
and  indulging  to  floth,  when  we  are  afifembled 
^o  worfliip  God,  and  to  hear  his  word.  The 
C  3  cold- 


22  On  Receiving  the  Word 

coldnefs  and  carelcfnefs,  with  which  many  Chri- 
flians  fit  under  the  difpenfation    of  this  heavenly 
do(5liine,  is  very  furprifing,  and  hardly  to  be  ac- 
counted  for.    The  Gofpel  is  not  only  the  word  of 
Him  that  fpeaketh  from  heaven  ;    but  it  is  that 
wherein  we  are  all   particularly  interefted,    and 
far  more   fo  than  we  are  in    any   thing  befides. 
This  is  that  Gofpel  which  contains  the  overtures 
of  peace  and  reconciliation,  which  God  is  making 
to  his  finful  Creatures ;  wherein  '*  Life  and  im- 
morrahty  arc  brought  to  light "  ;  which  contains 
all  the  folid  grounds  of  our  hope  and  expedla- 
tions  of  future  blifs  -,  and  which  we  ought  in  rea- 
fbn  to  look  upon  2J^  good  nrjos  from  a  far  coun- 
try •,  "  a  faithful  faying,  and  worthy   of  all  ac- 
ceptation ",     With  what  raifed  attention  ?   with 
what  holy  reverence  ?  with  what  humble   grati- 
tude, doe^  it  then  become  us  to  hear  and  receive 
this  ingrafted  word,    which  is  able  to  fave  our 
ibub  •,  and  which  is  fpokcn  to  us  folely  for  that 
end  ?     But  alas  !    were  a  trifling,  unconceming 
ftory  told  us,  from  a  remote  part  of  the  world, 
by  fome  romantic  traveller,  many  perfons  would 
be  at  Icall  as  attentive  to  it,    and  fome   much 
iiiorc  (i),  than  tliey  are  in  our  religious  affemblies, 
to  thofc  glad  tidings  which  Chrift,    the  true  and 
faithful  witncfs,   has  brought  from  Heaven  to 
Earth.     Altho*  God,  who    "  at  fundry  times, 
and  in  divers  manners,  fpake  to  the  fathers  by 
the  prophets,   hath  in  thcfe  laft  days  fpokcn  to 

the 


'With  Meeknefs.  33 

the  world  by  his  Son  "  ;  yet  many  tov/hcm  this  Sekm* 
gofpfl  of  the  Kingdom   is   preached,    and  who      jj, 
profcfs  to  believe  it,  pay  far  lefs  regard  to  it,  than 
they  would  to  an  account  of  the  Mogul-Empire  \ 
of  the  wars  o^  Kouli  Kan  \    and  of  many  other 
things,  if  pofTible,  both  Icfs  interefting  to  them, 
and  lefs  confiderable  in  their  own  nature.     They 
could    not  doze  and  flumbcr  more,    while   the 
mod  idle,  the  moft  uninterefting  tales  were  tel- 
ling,  than  they  do,    when  the    Gofpel  of  their 
Salvation  is  read  or  preached  to  them.     Good 
God  !  what  impiety  ?    what  infatuation  is  this  ? 
Is  this  to  pay   a  due  regard  to  thy  overtures  of 
peace  and   happintfs  to   rebellious  mortals !     Is 
this  to  give  proper  heed  to  the  Revelation  which 
thou  haft  made  of  thy  felf  by  thy  Son  I     Is  this 
to  hear,   and  to  receive  with  meeknefs,    the  in- 
grafted word  !     Is  it  not  rather  to  flop  the  ear 
againft  the  voice  of  divine  love  and  compafTion  ! 
Is  it  not  rather  to  throw  manifeft  open  contempt 
upon  thy  word,  than  to  pay  any  honor  to  it  ! 

Some  of  thofe  perfons  whom  I  here  intend, 
are  fo  far  from  hearing  the  word  with  a  becom-' 
ing  attention,  that  they  do  not  hear  it  all  ;  but 
defignedly  compofe  themftlves  to  reft  in  the  place 
of  public  worflup,  as  tho'  they  bad  KOt  boufes  to 
Jleep  in  ;  or  rather,  as  tho'  they  were  determined 
to  fliow  how  much  they  defpije  the  Church  cf 
Gody  and  at  once  to  caft  contempt  both  upon 
God  and  Man.  For  this  is  done  by  ihofe  who 
C  4  fit 


2  4-  On  Receiving  the  JVord 

SerM.  ^^^  ^"  ^^^  ^^'^^  ^f^  t\^tjleeper^^  as  well  as  thofe 
n.  "Wiio  fit  in  that  of  the  [corners.  And  it  is  pro- 
bable that  few  would  be  thus  pafl  hearings  were 
tiiey  not  fii^  paft  feelingy  having  their  conjciences 
feared  as  with  an  hot  iron.  In  (hort,  the  inde- 
cent cuflom  of  which  I  am  now  fpeaking,  is  c- 
qually  an  affront  to  God  and  man;  an  equal  con- 
tradiiflion  to  all  piety,  and  good  manners  :  Nor 
will  any  allow  themfelves  in  it,  who  have  not 
i>oth  2^fiony  hearty  and  a  brazen  front, 

1.  Christians  ought  to  hear  the  word  with 
fobriety  and  due  decorum^  in  cippofition  not  only 
to  a  dull  indiOkrrence  and  ofcitancy  ;  but  alfo  in 
oppofitioa  to  that  indecent  levity  and  rudenefs, 
which  we  fonnctinies  fee  in  our  religious  alTem- 
blies.  The  tidings  which  the  Gofpel  brings  are 
too  interefting  to  be  heard  with  coldnrfs  and  care- 
iefnefs  •,  too  Criou^.  folemn  and  facred,  to  be 
heard  with  ur.holy  mirth,  and  wanton  gaiety. 
The  impcjrtant  nature  and  fubjed  of  this  mcflagc 
ffom  Gud  to  man,  evidently  demand  a  devout 
^d  reverential,-  as  well  as  a  diligent  and  fixed 
attention  in  tiie  hearer.  However  f  jme  feem  to 
indulge  themfelves  as  much  i.i  unfeafonabie,  un- 
feemly  'evity  of  mind^  as  others  do  in  an  irreli- 
gious lumpininers,and  a  certain  litelefs,  fi)iritler5 
gravity.  Nor  is  the  former  of  thefe,  any  more 
than  the  latrrr,  a  fiitablc  frame  and  temper  with 
which  to  receive  the  ingrafted  word.     To  hear  it 

with 


-with  Meehtefs.  25 

with  merriment  and  laughter,  is  not  furely  con-  Ser\|. 
fiftent  with  that  meek  receiving  it,  which  is  in-  jj^ 
joined  upon  us.  "  To  every  thing  there  is  ^ 
feafon  and  a  time  to  every  purpofe  under  hea- 
ven—  a  time  to  weep  as  well  as  a  time  to  laugh." 
Let  thofe  who  are  difpofed  to  be  gay  and  jovial, 
be  fo  in  due  time  and  place  •,  and  none  but  fome 
gloomy,  morofc  devotionifts,  or  the  hypocritical 
pretenders  to  extraordinary  faniflity,  will  blame 
them  for  it.  But  this,  hbwever  innocent  upon 
fome  occafions,  is  very  unbecoming,  and  even 
criminal,  when  we  are  aflembled  for  the  exercifes 
of  religion,  and  to  "  hear  what  God  the  Lord 
"  will  fay  unto  us,"  refpecling  things  of  the 
greateft  importarxe.  When  we  receive  His  mef- 
fage  in  the  Gofpel,  the  end  of  which  is  the  falva- 
tion  of  our  fouls,  we  (hould  not  only  abflain  frorh 
all  external  lightnefs  of  behaviour,  from  all  thofe 
mirthful  airs,  which  might  be  harmlefs  at  other 
times  ;  but  alfo  banifli  every  idle  thought,  every 
vain  imagination,  that  would  intrude  itfelf  upon 
us  fo  unfeafonably.  We  Ihould  abflirad  our- 
felves,  as  much  as  pofTible,  from  all  terreflial  // 
things  in  general  ;  and  compofe  ourfelves  to  fo- 
briety,  and  holy  reverence.  It  is  only  fuch  a 
grave,  ferious  temper  and  deportm.enf,  that  is 
fuitable  to  the  majefty  of  that  Prefence  in  which 
we  are  ;  and  to  the  nature  of  that  mefTage  which 
is  delivered  to  uSo 


One 


26  On  Receiving  the  Word 

One  would  be  almoft  ready  to  fufpefl,  from 
the  countenance  and  air  of  many  perfons  in  our 
religious  afT^mblics,  that  they  were  afhamed  to^ 
have  the  Jeafl  appearance  of  a  ferious,  devout 
mind,  left  they  fhould  be  looked  upon  cither  as 
fupcrftitious,  or  hypocritical.  But  furcly,  if  there 
is  any  fuch  thing  as  religion,  there  is  a  naedium 
betwixt  a  fuperftitious,  fullcn,  or  affected  gravity 
at  the  public  worfhip,  and  that  tho'tlefs  levity  of 
behaviour,  which  is  here  intended.  There  is  a 
certain  ferioufnefs  of  mind,  and  compofednefs  of 
foul,  wliich  corrcfponds  to  the  nature  and  dellgn 
of  religion  ;  and  which  almoft  unavoidably  dif- 
covers  itfelf  wherever  it  is,  even  in  the  features 
of  the  face,  and  in  a  pcrfon's  whole  air  and  de- 
portment. And  altho'  an  affeded  hypocritical 
gravity  is  juftly  odious  to  God  and  man  j  yet  to 
be  really  grave,  and  in  earnefl  in  religion,  is  high- 
ly commendable  ;  nor  is  it  proper,  or  reafonable. 
to  avoid  the  appearance  of  thicS  ;  or  to  ftrive  a« 
gainft  that  which  is  tlie  natural  indication  of  fuch 
a  temper  and  frame  of  heart. 

3.  We  ought  to  hear  the  word  with  a  hum- 
lle^  isacbabk  temper,  in  oppofition  to  a  fpirit  of 
pride,  carping,  and  contradidion.  And  this,  as 
has  been  already  obfcrved,  is  that  which  the  a- 
poftle  more  dircdly  intends  by  receiving  the 
word  with  mcdnefs.  Whenever  we  go  to  the 
place  of  worfliip,    to   hear  the  Gofpel  'read  or 

preached 


with  Meeknefs.  27 

preached,  it  fhould  be  with  a  mind  difpofed  to  Serm. 
receive  ,inftru(flion,  and  an  ear  open  to  difcipline.  jj. 
The  oracles  of  God  in  general,  as  wejl  as  the 
writings  of  Solomon  in  particular,  were  defigned 
"  to  make  us  know  wifdom,  to  perceive  the 
**  words  of  underftanding,  to  receive  the  inftruc- 
"  tion  of  wifdom,  juftice,  judgnnent  and  equity  ; 
"  to  give  fubtlety  to  the  fimple,  to  the  young 
"  man  knowledge  and  difcretion.*'  And  with 
this  view,  with  a  humble,  meek  and  teachable 
temper,  we  ought  always  to  hear  the  word  of 
God  :  not  that  we  may  obferve  fomething  to 
criticize  upon,  and  cavil  at  ;  not  that  we  may 
indulge  our  vanity,  with  the  fecret  thought  how 
much  wifer  we  are  than  the  poor  Parfon^  as  he 
goes  along.  However  many  that  are  far  lefs 
wife  than  David  do  not  fcruple  to  adopt  his 
Words — "  I  have  more  underftanding  than  all 
**  my  teachers  :  i  underftand  more  than  the 
♦*  Ancients." 

This  is  a  temper  of  mind,  wliich  utterly  un- 
fits perfons  for  receiving  any  benefit  from  the 
preached  and  ingrafted  word  :  And  were  it  heard 
forever,  with  no  better,  and  naore  tra6lable  a 
difpofition,  it  would  not  be  the  means  of  faving 
a  fingle  foul.  How  contrary  is  fuch  a  vain,  proud 
and  captious  humour,  to  that  meekncfs  with 
which  we  are  injoined  to  receive  the  ingrafted 
word  ?  How  inconfiftent  is  fuch  a  fpiric,  with  that 
fimpiicity,  and  humble  defirc  of  improvement* 

which 


0;;  Receiving  the  Word 

which  Zt,  Peter  recommends  in  his  frfi  Epiftlc  ? 
*^  1  he  word  of  the  Lord,  fays  he,  endurqjh  for- 
"  ever  ;  and  this  is  the  word,  which  by  the  Gof- 
"  pel  is  preached  to  you.  Wherefore  laying 
*'  afide  all  niahce,  and  all  guile  and  hypocrifies 
**  and  envies,  and  evU  fpeakings,  as  new-born 
"  babes  defirc  the  fincere  milk  of  the  word»  that 
*'  ye  may  grow  thereby.'*  How  contrary  is 
this  temper,  to  that  which  our  vSaviour  reprefents 
as  necefiary  to  a  due  hearing  of  the  Gofpel,  fo  as 
to  receive  benefit  therefrom  .''  "  V^erily,  verily,  I 
*'  fay  unto  you,  that  whofcevcr  fhall  not  receive 
*'  the  Kingdom  of  God  as  a  little  child,  fliall  by 
"  no  means  enter  into  it.  ** 

Let  none  of  us  give  way  to  a  proud,  cavilling, 

and  wrangling  fpirit,  when  we  aflemble  to  hear 

the  word  •,  but  keep  our  heart  as  well  as  our  fccty 

'with  ^11  diligence^  ivben  we  go  to  the  bcufe   cf 

(jod.      The  meancll  perfon    may  fay  fomething 

which  m.iy  be  to  our  cdif.ccticn  :  Nor  fhould  wc 

be  above  receiving /i>j/  from  anyone,  even  from 

the  meaneft.      No  one  furcly  will  think   himfelf 

above  this,  who  fincerely  dcfircs  the  falvation  of 

his  Soul.     Nor  are  thofe  who  hear  the  word  with 

the  oppofite  temper  of  vanity  and  haughtinefs, 

really  the  better,  bi-t  rather  the  worfe  for  it  ;  and 

fo  much  the  farther  from  the  kingdom  of  heaven. 

And  it  is  obfervablc,  that  this  fcornful,  difdainful, 

felf- flattering  humour,  is  generally  tound  in  thofr, 

who  have  very  little  right  to  claim  any  fuch  fuprri- 

oritj 


with  Mecknefs.  29 

ority  over  others — Receive  with  meeknejs^  there-  Serm. 
fore,  the.  ingrafted  word,  .wherever,  and  from  jj^ 
whomfoever,  you  hear  it :  Be  willing  to  be  in- 
ftru(n:ed,  and  admonifhed  of  your  duty,  by  any 
one  *,  and  more  particularly  by  thofe  whofe  fpe- 
.  cial  olBce  it  is  to  preach  the  word  ^  "  left  (to  ufe 
"'the  words  of  the  wifeft  of  Men  ;  left  )  thou 
"  mourn  at  the  laft  ;  and  fay.  How  have  I  ha- 
"  ted  inftrucflioo,  and  my  heart  defpifed  reproof  I 
"  And  have  not  obeyed  the  voice  of  my  teach- 
"  ers  ;  nor  inclined  mihe  ear  to  them  that  inftruc- 
"  ted  me  !  I  was  almoft  in  all  evil  in  the  midft 
*'  of  the  congregation  and  aiTembly  !  " 

However,  do  not  imagine,  my  Brethren, 
that  we  are  for  lording  it  over  God*s  heritage  ; 
and  would  put  out  your  eyes^  that  you  may  fee 
with  ours  -,  or  rather  follow  us  blindfold.  No  : 
ic  v/ere  extravagant  pride  and  infolence  in  us,  to 
defire  this,  and  falfe  humility  in  you  to  comply 
with  fuch  a  defire.  But  this  brings  me  to  the 
next  particular  mentioned. 

4.  When  we  hear  the  Gofpel  preached  by 
fallible  men,  we  fhould  do  it  with  due  caution^ 
in  oppofition  to  that  excefTive  meekneis,  or  rather 
ftuped  tamenefs*,  and  unmanly  fervility,  which 
difpofet  people  to  fwallow  down  every  thing 
which  they  hear  from  the  Pulpit^  right  or  wrongs 
There  is  a  wide  difference  betwixt  that  vain, 
carping  and  contradiftious  humour,  which  I  liavc 

been 


JO  On  Receiving  the  IVcrd 

Ser?v^.  ^^^  rpeaking  of  above,  and  the  too  caf/  credulU 
II.  fy  here  intended  ;  betwixt  the  fpirit  of  cavilling, 
and  pertly  finding  fault  with  almofl  every  thing, 
and  the  dulnefs  of  implicit  believing.  It  is  the 
rational  and  chriftian  part,  to  fleer  betwixt  thefc 
extremes.  Nor  is  it  impradicable  to  keep  the 
middle  way  in  this  cafe  ;  to  be  neither  too  vain 
and  oppofite  on  one  hand,  nor  too  credulous  and 
fubmiflive  on  the  other. 

As  wc  arc  Chriftians,  the  infpired  fcrlptures 
are  our  rule  of  fairh  and  condudl.     Them   wc 
fhould  ever  read  and  hear  with  an  implicit  faith  ; 
fubmitting  ourftlves  wholly  to  their  guidance  and 
diredion,  after  having  cxercifed   our  bed  reafon 
in    finding  out   their  true   fenfe  and   meanings 
There  is  not,  upon  our  own  principles,  any  room 
\t{i  for  obje(fling,  or  doubting,  when  we  are  con- 
vinced, that  thefc  facred  oracles  deliver  fuch  or 
fuch  a  do<f^rine  *,  or  require  us  to  do  fuch  or  fuch 
a  thing.     Bccaufe  "  it  lu  impofTible  for  God  to 
"  lie  ;  **  to  teach  us  faldiood  for  truth  ;  or  to  in- 
join  upon  us  the  performance  of  any  thing  which 
ought  not  to  be  done.     But  too  maay  teachers, 
exclufively  of  thofe  in  the  well-known    church, 
which  gives  herfelf  the  courteous  tide  of  infalli- 
ble^ have  approached  very  near  to  the  fame  info- 
Icnce  and  arrogance  \  putting  themfelves  almoft, 
if  not  altogetl)er,  upon  the   fame  footing  with 
Mofes  and  the  Prbpbets^  Chrift  and  the  Apoftlu. 
Yea,  I  wifh  they  had   not  in  cffeft  affunicd  to 


with  Meehiefs. 


r 


themrdves  an  higher  feat,  and  greater  authority,  Serm« 
than  they  allovv  to  Mofes  and  to  Chrlfi^  as  tho'       Yi. 
the  feppWUfr-were  above  his  Lord,  and  the  fervant  ^--jvtt' 
greater  than  his  Mailer.     For  why  elfe,  m  ih^jr^ 
name  of  God  !  do  they  cfirparage  the  holy  fcrip-  " 
tures,  by  reprefenting  them  as  an  infufficient  rule 
of  faith,  and  te  ft  of  orthodoxy?   Why  do  they 
pra(5lically  deny  them  to  be  the  only  flandard  and 
touchftonc  of  Chriftian  verity,  by  cramming  us 
with  their  Creeds^  and  fuch  like  trumpery^  Why 
is  all  this  lumber  of  Confeflions  and  Formularies^ 
laid  upon  us  ?  a  load  which  we  are  not  able  tu 
hear  ;  and,  which  fome  others  would  not  per^ 
haps  have  been,    had  they  not  been  originally  dc^ 
figned  for  creatures  of  burthen  ?  Why  elfe  arc  wc 
told  by  many,  that  befides  believing   the  oracles 
of  God,  we  muft,  before  wc  can  be   orthodox^ 
believe  their  oracles  ?   oracles  as  uncertain  as  the 
old  Delphian  ;  or  any  others   which  the  Pagan 
Fathers  confulted  with  gaping  ftupidity,  and  fot- 
tidi   amazement  ?  Why  elfe,   do   many  of  our 
Pulpit-Performers  demand  at  leaft  as  great  a  dd- 
ference  to  be  paid  to  their  harrangues  and  dogma's. 
as  to  the   facred  writings,   given  confcfTedly  by 
infpiration  of  God  ?  In  fine,  why  elfe  do  they  not 
preach  Chrift  Jefus  the  Lord,  and  thcmfelves  on- 
ly fervant s  for  Jefus*  fake  ? — But  however  affum- 
ing  any  of  the  clergy  may  be  -,  yet  furely  thofc 
who  hear  them  fliould  not  be  fo  cxcefTively  tame 
aod  fervi!c,>  as  to  receive  what  they  advance, 

without 


3  2  On  Receiving  the  Pt^ord 

Serm.  without  letting  it  pafsthro'  their  undcrdandings  j 
II.        without  feeing  it  to  be  conformable  cith^j^to  rea- 

«-«-v~-'  Ton  or  fcriptiif^^isijyo  both.  Poflibly  the  word 
rm^  ingrafted  by  them^^||^  not  bc^word  of  God, 
which  is  able  to  fave  the  foul  \  but  merely  the 
word  of  man,  and  contrary  to  found  doflrine  ; 
and  fo  have  a  greater  tendency  to  poifun  and  de- 
bauch, to  midead  and  dcftroy,  the  foul,  dun  to 
heal  and  fave  it. 

Nor  is  this  an  incredible  fuppofition,  when  wc 
refie(5l  what  abfurd,  what  inhuman,  what  blaf- 
phemous  notions,  have,  from  age  to  age,  been 
ventilated  for  the  great  truths,  and  mod  impor- 
tant dodrincs  of  the  Gofpel,  by  the  miniftersof 
it  :  Notions,  to  which  we  may  apply  what  our 
Saviour  fays  of  falfe  teachers,  that  they  arc 
"  wolves  in  fheep's  cloathing  ;  "  Notions  which 
worry  and  perplex  the  flock  of  Chrift  \  notions 
which  lead  men  to  deflroy  the  bodies  and  lives  of 
their  neighbours  •,  but  have  no  tenddncy  to  benefit 
/  their  fouls  •,  notions  which  under  the  fair  pre- 
tence of  exalting  the  grace,  and  promoting  the 
honor  of  God,  are  really  fubvcrfive  of  both, 
In  fhort,  fince  there  is  too  much  reafon  to 
think,  that  fome  lye  in  wait  to  deceive,  and  wil- 
fully millcad  others,  for  the  fake  of  carrying  on 
their  own  worldly  and  ambitious  dcfigns  j  and 
fince  the  wifcft  and  mod  upright  men,  arc  yet 
fallible,  Chriftians  ought  to  be  cautious  and  cir- 
cumfpc(fl  in  their  hearing,  and  not  blindly  to  fol- 
low their  fpiritual  guides  in  any  thing.  And 


with  Meehiefs.  33 

And  the  caution  which  I  am  now  recommend-  SeRM, 
ing;  is  fo  far  from  being  inconfiftent  with  that  H. 
meeknejs^  with  which  wc ^it^t  to  receive  tfie^ln- 
grafted  word,  that  it  is  pejlarily  included  in  it. 
From  a  regard'' 'and  re^roce  to  the  word  of 
God,  We  are  obliged  to  take  heed  what  we  hear 
and  receive  from  men  5  left  we  fhould  be  led 
aftray,  either  by  thofe  who  may  have  an  intereft 
in  deceiving  us  ;  or  by  thofe  who,  thro'  corhmon 
human  frailty,  hiay  run  into  error  themfclves,and 
endeavour  to  lead  others  after  them.  The  very 
fame  humility  and  meeknefs  with  which,  wi 
ought  to  receive  the  truths  of  God's  wotd,  re- 
quire us  to  be  upon  our  guard  againft  the  errorl 
and  delufion^  of  defigning  oi"  miftakcn  men  •,  Icfl, 
with  them,  we  fhould  corrupt  the  wordy  by  mix- 
ing with  it  what  is  foreign  and  heterogeneous  and 
contrary  thereto  :  By  which  means  we  may  come 
a^  length  to  have  another  Gofpcl,  fov^^ry  cifferent 
from  the  old,  that  we  cannot  apply  to  it  the 
words  of  the  apoftle,  that  //  is  not  another  ;  be- 
caufe  it  is  a  fyftem  of  religion,  in  the  general 
frame,  contexture,  and  tendency  of  it,  eflenti^ily 
ind- fundamentally  different  from  that  promulga- 
ted to  the  world  by  Chrift  and  his  apoflles.  And 
is  there  hot  now  evidently  in  the  world,  another 
Gofpel,  in  this  fenfe  ?  a  Religion,  which,  tho'  it 
bears  the  name  oiChrifliany  does  not  in  reality  re- 
fenible  true  primitive  Chriftianity,  fo  much  as  it 
docs  ancient  Pagamftru\  From  whence  fprang 
D  thefe" 


34  ^^  Receiving  the  Word 

ShRa:.   ^^^^  amazing  corruptions,  but  from  incautioui 

jl.      creduliry,  and  blind  fabmifllon  to  the  clergy  ? 
<— V- — '      But  to  concludc^is  head  :  If  we   would  re- 
ceive the  word  with  due  mceknefs  •,  and  with  that 
reverence  to  the  Author  and  finijljsr  of  our  faith^ 
which    becomes    Chriftians  •,    we   are  always   to 
make  a  wide  difference  betwixt  the  fcriptures  of 
truth,  and  the  doctrines  and  explanations  of  falli- 
ble men.     That   which  God  has  really  revealed, 
cannot  miflead  us  •,   the  worSs  of  men  may.     In 
reverence  to  the  former,  we  ought  to   exercifc 
caution  with  regard  to  tlie  latter  •,  and  with  the 
noble  Biveans^  to  fearch  the    fcriptures   dailyj 
whether   thofc  things  which  aitf  preached  to  ut 
arc     conformable     to     them,    or   not.       And 
though  any  man  fliduld    preach   to   us    another 
doctrine,  we  ought  to  rejecl  it  with  difdain  ;  and 
this,  for  the  fame  reafon  that  we  ought  to  re- 
ceive the  word  and  meflage  of  God  with  mcek- 
nefs and  reverence.  Yea,  '*  if  an  Angel  fromHet- 
**  ven   lliould  j^reach  unto  us  another  Gofpej,** 
not  I,  but  the  Apoftlc  fays,  ''  let    him  be  accur- 
fed.**    Turn  not  afidc  upon  one  hand,  to  vain 
jangling^  and  oppo/ition  of  fcience  falfely  fo  called  \ 
turn  not  afide,  upon   the  other  hand,    to    flavi/li 
fubmiffion,  and  papal  (lupidity.      Be    men  \    be 
Chridians  ;  be  protclTantj.     Ufe  the  underhand- 
ings  whicli  God  has    given  you,  in  fetking   hil 
will.      Reverence  the  Revelation  which  he  hai 
favoured  you  with  :  Excrcilc  your  reafon,  and 

the 


with  Meeknefs,  \        %% 

f«c liberty  you  enjoy,  in  karnlng  the  truth,   and  Serm. 
your  Duty  from  it.    Make  \.\(c  of  all  proper  hdps      \i^ 
in  order  to  gain  a  right  underHatiding  of  this  re-  v— /— -< 
velation  •,  but  fubmit  you rfelves  blindly  to  n^nt  j 
left  they  fhould  *'^  teach  for  doctrines  the  com- 
mandments of  Men/'  And  if  y^u  think  I  do  not 
now  fpeak  to  you  the  words  of  truth  and  fober- 
nefs^  pay  no  n^ard  to  it,  '^ 

5'  To 

♦  The  followinf  pa/Tage^,  from  s  Sermon  of  the  exceWent      y 
Archbilhop  Sharps,   agaiiift  CreeJs   of  human  compc-      ) 
fition  'y  and  the  vanity  and  arrogance  of  thofc  who  impofc 
thtm,  is  tho't  not  improper  to  hare  a  place  here. 

"  ALL  Chriftians,  (fay$  he,)  agree  that  we  muft  beBelievers  : 
*'  But  fomc,  taking  Advantage  of  this,  will  not  allow  us  t^ 
"  have  a  right  Faith,  or  to  be  Orthodox  Chriftians,  uclefg 
"  we  come  up  to  all  thofe  Notions  and  Propofitiotis  which 
*Mhey  efteem  Articles  of  Faiih.  One  would  think  there- 
"  fore  that  fome  Rule  ought  to  be  given  us,  by  which  wa 
"  might  meafure  the  Sufficiency  of  our  Faith,  or  by  which 
**  we  might  know  when  we  have  believed  all  that  is  necef- 
"  fary  ;  that  fo  vre  might  not  be  under  the  Tyraany  of  fbch 
"  Uuirpersupon  our  Confciences,  as  would  be  always  im- 
"  pofmg  on  our  Faith,  till  at  laft  they  came  to  make  us 
«'  fA'allow  ImpcfTibilitis;  foh  Divine  Revelation.  And  Uyck 
"•  a  Rule,  methinks,  our  Saviour  hath  here  given  us.  His 
"  Commiilion  to  iha  Apoftles  is,  Go  into  all  the  World,  nnd 
*'  f'CAch  the  Go/pel  unto  every  Creature  ;  and  he  adds,  Wbt- 
"  fotver  believeth  JhnJlhe  faved.  Believeth  ?  believeth  what  ? 
•'  Why  certainly  the  Gofpel  that  he  fpoke  of  before  :  Who- 
«  l^>ever  believeth  the  Gofpel,  and  is  baptized,  fhall  be 
*'  Uved  ;  that  muft  be  his  Meaning.  \i  is  the  Gofpel  therc- 
"  fore  that  we  mull  believe  ;  and  to  the  believing  of 
"  that  alone,  without  any  more  the  Promifes  of"  Salvation 
"  arc  made.  But  wha:  is  this  Gc^frc:  >  Why,  it  is  plainly 
**  that  Dcdlrine  which  Jefus  Clirii.l  himfelf  taught,  ajij 
"  which  the  Apoftles  from  him  pr-.achcd  to  the  World,  and 
«  which  was  all  in  th«ir  JTimes  put  into  Writing,  and 
"  which  if  all  fully  contained  in  ttofc  Books  that  wc  have 


3  6  Ori  Receiving  the  Word 

Sfrm.        5-  ^^   ^^^^   the  Word   with  rnfiknefSy    may 
II.       moreover     comprehend    the    hearing    k     with 
-^/ — '  patience,    and    an     afF^-<5lionate  ffigard,     altho' 
notl-.ing  -new    fhoiild  be  offered  ijpo<i   the  fubjecl 
treated     of  ^     in*  contradidinflioh   tx)  that  vain 
curiofity,  and  uile  love  of  novelty^  which  is  to  be 
found   in  perfons '  who  have  itching  ears.      The 
^J     defign  of  Chridianity  is  not  fo  much   to  plcafe 
^IS    oiir  fancies,  and  to  gratify  our  curiofity,    i> bet- 
ter our  minds  and  fave  our  fouls :  Tho'  there  is 

a 

•*  at  this  Day  in  our  Hands,  whicli  wc  call  the  Kfio-TeJIa- 
•'  r^cnt.  ThisGofpcl  then  is  the  Rule  of  our  Faiih,  Everr 
"  Do^rine  that  i?thcTe  delivered  wp  muft  belicv'e  ;  But  ai 
"  f»r  anyDoftrine  that  is  not  there  delivered, r;or  can  be  dc- 
*'  duccd  from  thence,  we  are  not  bound  to  believe  that  as  an 
'^  Article  of  Fai;h  let  it  come  never  fo  well  recommended 
'*  by  thcAuthority  of  Popes  or  their  Councils,  nay,  or  back'd 
.  "  with  theCrcdit  of  Miracles  wrought  fur  the  Attcfta'ion  of 
"  )t.  This,  1  fay,  is  our  Rule  of  Faith  :.  That  Rule,  which 
'  OUR  Church  prefcribes  :o  us  as"  well  as  the  Holy  Scrip- 
*'  tures  ;  And  Biissm  es  Gop  wl  do  to  strictly 
"  KFEP  TO  IT.  So  long  US  we  do  fo,  it  is  im[x;ffib!c 
•'  but  \vc  mull  be  not  only  a  true  Church,  but  alio  a  right 
"  and  a  iound  Church.  We  cannot  indee:^  upon  thcfc 
"  Principles,  admit  oi  abundance  of  Poin(s,  which  our 
"  Neighbours  lav  fo  much  VVeii^hi  upon,  as  to  make  all 
"  iiiofc  that  deny  them  to  be  Inhdels  and  Hereticks.  Wc 
"  do  not  believe  the  Inf-tllibiliiy  of  the  Church,  nor  \\\c 
••  Supremacy  of  the  Church  of  Rtiie,  nor  Traniubliami- 
"  ition,  n'lf  Purgatory,  nor  Invocation  of  Stints,  rior  twen- 
*'  «y  other  fuch  Arriclcs,  which  they  make  recoflary  lo  Sal- 
•'  vatioM.  And  the  Reafdii  is,  bevaufe  wc  find  rono  of 
'*  ihofc  Things  in  the  G^f;  el,  as  it  is  contained  in  iheHoly 
*•  Srript  ires,  which  we  arc  fiire  would  have  been  there,  if 

•  "  God  had  made  it  our  J)uty  to  have  believM  them.  But 
**  wc  believe  all  that   the  Goffjel    tcacheth,  and  make  ufc 

*  *'  likewife  of  all  the  Mcai^  that  are  |  odibJc  to  undcriland 
**  :t  it)  its  true  S«:nfe  ;  And  this  we  arc  lure  is«all  thacCbriR 
'*  hath  required  of  us,  aj  i^ihe  i^uii;;  J»  q\  Bciicving. 


with  Meekiujs,  37 

a  great  deal  therein,  which  may  contribute  to  the  SrRM. 
former,  as-well  as  every  thing  needful  to  the  lat,        \\^ 
ter.     The  things  cf  which  the  Gofpel  treacs    are.  ^-—v- — ' 
tfiings   wbieb  Jngels  deftre  to  hok  into  i  Nor  is 
one  defire  gratified,  till  new  ones  arife,  there  bet- 
ing place  and  fcope  given,  in  this  difpeniation  of 
the   grace  of  Gad,    for  alternate  inquiry,'  and'^" 
pleafin^  admiration,  'till  time  fhall   be  no  more- 
And   if  we  are  dcfirous  to  hear  Something  new^- 
for  our  improvement  as  reafonable  creatures  j  if 
we  are   defirous  hereof,    for   our   edification  as 
Chriilians ;  if  we  want  that  this   glorious   light 
ihould  beam  upon  us  with  a  fuller  ray  ;  if  we  are 
defirous  to  know  more  of  the  perfcdions  of  the 
great  Father  of  our  fpirits  ;  if  to  underftand  more 
of  the  my  fiery  of  our  redemption  ^  if  we  want 
to  be  taught  more  perfectly  the  way  that  leads  to 
eternal  life,  that  we  may  walk  therein  without  de 
viating  •  in  fine,  if  we  would  fain  *' comprehend 
with  all  laints,  what  is  the  heighth  and  depth,  the 
length  and  breadth,  and  would  know  tlie  love  o( 
Chri(t  which  paffeth  knowledge,  that  we  may  be 
filled  with  all  the  fulnefs  of  God  5  ''  if  this  is  our 
defire,  if  this  our  ambition,  our  ambition  is  then 
truly  noble  and  divine.    Such  a  love  of  novelty^ 
fuchakind    ofcuriofuy,    oughtcertainlyto.be 
promoted  and  countenanced,  rather  than  difcour- 
aged  •  For  a  man  that  ix  truly  wife,  never  thinks 
he  is  wife  enough  j  and  one  truly  good,  is  always 
fcnfible  that  be  ought  to  be  better. 

D  2  But 


38  On  Receiving  the  Word 

SeRiM.      ^"  ^  ^^»  ^^  ^^^  ^^^^^  ^^"^»  y°"  ^*"^  ^°  "^^^^ 
jl         things  that  are  ;/^w,  merely  for  the  fake  of  no'Vtl- 

ty  i  if  your  dcfire  to  know  more  of  God,  doeg 
notarife  from  a  defirc  to  love  him  better,  and 
ferve  him  more  acceptably  •,  if  your  dcfire  to 
Know  more  o\  your  Redeemer^  is  not  accompanied 
-with  a  (lefire  to  live  more  to  HiWy  who  has  died- 
for  you  i  if  you  want  to  be  more  acquainted . 
with  Chriftianity,  confidcrcd  only  as  a  fciencc,  or 
the  iiibjecl  of  fpeculation,not  as  it  is  a  do^rine  hc- 
(ordifig  ta  Godlinef^  ;  in  fine,  if  you  wantonly  to 
have  your  fancies  plcafed,  and  not  the  falvation 
of  your  fouls  promoted  -,  this  furely  is  a  curiofity 
that  i$  unworthy  a  Chriftian.  And  the  hearing  of 
Noiels  and  Romances,  would  turn  as  much  to  the 
account  of  perfons  of  this  vain,  trifling  humour,. 
a«  all  the  Sermons  that  have  been,  and  fhall  be 
preached,  from  the  fall  of  Mam  to  the  fall  of 
Anilchiift  :  I  mean,  unlefs  fuch  people  fhould 
happen  to  be  convinced  by  them,  of  the  folly 
and  abfurdity  of  hearing  merely  with  this  view ; 
3nd  be  brought  to  reflect  more  ferioudy  upon  the 
things  "Mhicb  belong  (0  ibdr  peace. 

TniREarefome  perfons  mightily  difgufted, 
iftlicy  hear  a  difcourfe  preached  Tifecondimt  ; 
tho*  perhaps  years  after  i\\^fir[i  •,  and  which  was 
io  wholly  out  of  their  minjs,  that  they  would 
not  hu'c  known  it  to  be  the  fame,  but  for  one  or 
two  fcaicnccs,  or  fome  one  particular  word  or 
phra^.     Now  frorr^  what  docs  this  dilguft  arife  ? 

From 


with  Mceknefs.  39 

From  afinccrc  dcfirc  to  be  edified,  as  Chrll^ians  ?  SeRM. 
or  only  from  an  airecfidon  for  new  things  ?  from  H. 
trifling  curiofity  ?  Is  this  an  indication,  that  per- 
fons  hear  the  word  with  a  proper  temper  ?  Or 
does  it  betray  an  unbecoming  levity  and  capri- 
cioufnefs  of  humour  ?  Or  does  it  proceed  from  a 
jcaloufy  that  the  Preacher  does  not  labour  and 
toil  enough  for  his  reward  ?  from  a  fear  that  .he 
will  not  fpend  and  he  fpent  foon  enough  ?  I  am 
pretty  fure  it  dots  not  ufually  proceed  from  any 
thing  that  is  good  and  laudable,  and  which  fuch 
pcrfons  would  not  be  afhamed  honeftly  to  eonfcfs* 

Our  Saviour's- difcourfcs  often  bore  a  very 
near  refemblance  one  to  the  other.  The  Apoftles 
did  not  always  preach  new  dodrines  ;  nor  yet  cx» 
prefs  the  old  in  different  language.  Yea,  they; 
profcfTedly  deliver  the  fame  things  over  again  5 
altho'  the  perfons  to  whom  they  wrote  and  prea- 
ched, already  knew  them^  and  were  eftabliped  in 
thefe  truths.  And  in  fine,  when  our  Lord  was 
inftru(5ting  his  Apoftles  in  their  minifterial  office, 
he  tells  them,  that  "  every  fcribc  which  is  inftruc- 
*•  ted  unto  the  kingdom  of  heaven,  is  liice  unto  & 
"  man  which  is  an  houfholder,  which  bringeth 
"  out  of  his  treafurc  things  new  and  old.'* 

Can  it  theo  be  looked  upon  as  blame-worthy, 
in  thofc  who  labour  i?:  the  word  and  dc^rine^ 
that  they  do  not  always  bring  forth  things  that 
are  new  ?  The  doflrines  of  the  gofpel  are,  in  a 
fcnfe,  always  new  to  thofc  who  have  a  proper 
D  4  relifla 


/^o  On  Receiving  the  Wo7^d 

^>^rM.  r^Iini  for  the  heavenly  Mnrtna,  Docs  the  fame 
jj  food  which  wc  have  often  fatisfit^  ourfelves  upon 
^y^  hcr.'tnfore/difguft  us  when  wc  are  hungry  ?  Do 
we  loath  the  wine  when  we  arc  thirfty,  becaufc 
we  have  often  ^tti-\  it  giving  its  c^hur  in  the glajs^ 
and  moving  if  Jelf  aright  ?  You  may  perhaps  think 
thdc'fimilitu'des  too' grofs.  HdWever  there  is  a 
real  and  true  analogy,  betwixt  the  cravings  of  the 
foal,  and  thofe  of  the  body  :  The  fiac!re  Chrif- 
tian,  tar  from  naufeating  the  mod  familiar 
doftrines  of  the  Gofpcl,  iiow  often  Ibcver  he  has 
heard  them,  efteems  them  as  his  n-ccflaryand 
daily  food,  without  which,  his  f  ;ul  would  Ian- 
guiiTi,  pine  aw.iy,  and  be  in  a  manner  fami'Tied. 
It  is  his  meat  and  his  drink  to  heuTy  as  well  as  to 
do  the  will  of  bis  Father  which  is  in  heaven  :. 
Nor  is  the  repetition  thereof  in  his  ear,  more 
jrkfome  to  him,  than  the  continued  pracTice  of  it 
in  his  life. 

•  If  fo  be  then,  wc  know  the  grace  of  God  in 
truth;  if  we  have  taftc  i  and  feen  that  the  Lord 
is  gracious  ;  if  wc  truly  hunger  and  third  after 
rightcoufncfs ;  thefc  old  doctrines  and  command- 
ments, will  be  ever  new  and  grateful  to  u^.  The 
fruit  of  that  tree  of  lacred,  unforbidden  know- 
*  !:ich  God  has  planted  upon  earth,    will 

be  always  fwect  to  out  tafle  v  yea,  Jweeter  than 
'honey  &nd  the  honey -comb.  The  Gofncl  in  it? 
Vrcated  fimplicity,   unadorned  with  the  bloflbms 

-.. .  fk)'.vcr«  of   rhetorick,  \^  like  the  tf$roflift, 

ruer 


witB  .Meeknefs.  4^ 

mentioned  in  the  apocalypfe, — a  tree  which  bareSgj^j^^^ 
«*:  twelve  manner  of  fruit  •,  and  the  leaves  where-       n^ 
**  of  were  for  the  healing  of  the  nations/*     Of 
t*his  we  may  freely,  est,  and  live  forever., 

-lam  not  endeavouring  toexcufc  the  lazy. and 
flQthruly7j^/?/^^rJ,,  who  takes  not  due  care  to  feed 
thtpck  of  Chrift'.with  J<:no w ledge  and  under- 
(landing  *,  to  caufe  it  to  lie  down  in  green  faftures^ 
and  lead  it  befide  the  ftill  waters.  Bat  yec  it  is 
an  ill  fympton,  wheiV  people  are  out  of  humour, 
becaufe  they  are  foirietim^  entertained  with  an 
i?ld  difcourfe.  Nor  ought  they  to^cxpe^t  more 
of  their  Minifters  than  their  health  and  ftrcngth 
will  allow  them  to  perform.  And  You  know 
who  obferved  lo;ig  fince,  that "  much  ftudy  is  a 
^'  wearinefs  to  the  fleflii." 

6-.  The  admonition  we.  are  conlidering,  re- 
quires us  to  hear  the  word  with  candor  and  im- 
partiality ^  in  oppofition  to  perfonal  prejudices, 
and  the  fpirit  of  party.  The  prejudices,  and  the 
bigotry  here  intended,  have  a  prodigious  and  un- 
accountable influence  upon  the  bulk  of  mankind  ; 
and  greatly  impede  the  progrefs,  the  falutary  ten- 
dency, and  glorious  defign  of  Chriftianity.  Nor 
can  we  fay  with  our  Saviour  upon  another  oc- 
tafion,  that  "  from  tiie  beginning  ic  was  not  fo." 
Thefe  things  of  old  gave  rife  to  the  violent  op- 
pofition of  the  Jews  to  our  Lord,  and  his  Gof- 
pel.  .  His  parentage  was  a  great  ftumbling-block 
4  CO 


^2  0?t  Recewi?jg  the  JVoi'd 

to  many."  Is  not  thii  the  Carpenter^ s  f on  ?  The 
place  o\  his  ufual  abode,  was  another.  "  Can  any 
good  thing  come  out  of  Nazantb  .?"  His  not  be- 
ing Cf)u  tenanced  by  the  PharifeeSy  the  orthodox 
folks  of  that  day,  was  a  third  chje^ion.  "  Have 
»*  any  of  tht  Pharifees  believed  on  him?  *'  Thus 
did  perfonal  prejudice,  fadion  and  party  fpirir, 
reign  in  the  days  of  our  Saviour  ;  and  obftrucfl 
the  progrefs  of  his  religion  -,  all  which  thingi  arc 
directly  contrary  to  that  m'ecknefsand  candour, 
with  which  we  ought  to  hear  the  word.  The 
fame  fpirit,  the  fame  bigotry  difcovered  itfelf, 
more  or  lefs,  even  amongll  Chriftians,  during  the 
apoflolick  age  :  Of  which  frequent  notice  is  taken 
in  the  new  Teffamcnt.  «S/.  Paul  in  particular 
fpcaks  of  this  faflious  fpirit,  as  a  proof  of  their 
being  carnal  j  and  as  what  prevented  their  pro- 
fiting by  the  word  preached.  "  I  have  fed  you 
*Vwith  milk,  and  not  with  meat  ;  fays  he,  for 
**  hitherto  yc  were  not  able  to  bear  it  j  neither 
*'  yet  now  are  ye  able — For  whereas  there  is  a- 
"  mong  you  envying  and  ft  rife  and  divifions, 
*'  are  ye  not  carnal  ?  —  For  while  one  fakh,  I 
*'  am  of  Pauly  and  another,  1  am  of  Afolloi^ 
•'  are  yc  not  carnal  ?  *'  The  iniifting  under  par- 
ticular  men,  as  heads  and  leaders ;  and  ftrenouily 
oppofing  other  teachers  at  all  adventures,  was, 
you  fee,  an  error  into  which  Chriftians  fell  in 
very  early  times :  and  one  quire  repugnant  to 
that  candor  and  cathQlicifm,  which  the  Apoftles 

«n- 


with  Mechiefs.  43 

endeavoured  to  propagate  amongfl:  their  converts.  Serm. 
And  this  illiberal,  pernicious  and  antichriRian  U, 
(pirit  of  party  has  defrended  from  age  to  age,mau- 
gre  all  the  pains  which  wife  and  good  men  have 
ufed  to  fupprefs  it.  Nor  would  you  believe  me^, 
if  I  faid  there  was  not  a  great  deal  of  it  to  be  fecn 
amongfl:  us  at  this  Day.  A  perfon  under  the 
influence  and  dominion  of  this  fpirit,  cannot  pof- 
fibly  hear  the  truth  as  he  ought  to  do.  He  will 
often  rcje<5l  the  truth,  becaufc  it  is  fpoken  by  % 
perfon  of  another  fiift  or  denomination.  He  will 
cavil  at  thofe  things  which 'he  wou'd  admire  and 
applaud,  and  get  good  by,  Were  they  delivered 
by  one  of  his  own  fuie^  his  own^party  ;  by  one, 
againfl:  whom  he  had  not  conceived  a  flrong  pre- 
judice. Such  a  Man  is  alfo  prepared  to  receive 
almoft  any  thing  for  good  dodl;rinc,  however  ab- 
iurd  and  pernicious,  from  the  mouth  of  one 
whom  he  thinks  well  of, as  being  of  his  own  fed  ; 
cfpecially  if  he  has  a  great  pcrfonal  regard  and 
ft'iendfhip  for  him. 

Now  if  wc  would  hear  the  word  with  due  fim- 
plicity  and  mccknefs,  it  belioves  us,  as  far  as 
poflible  to  dcvfft  ourfclves  of  every  prejudice. 
We  fliould  lay  our  minds  open  to  the  impreflTions 
of  truth  and  rcalon  ;  not  rtfpe^ing  ferfons^  nor 
fuffcring  ourfclves  to  be  carried  away  with  blind 
zeal  for  a  party.  Whenever  we  go  to  hear,  wc 
fhould  do  it  with  a  mind  prepared  to  rcceirc 
whatever  may  be  conformable  to  reafon,  and  th^ 

holy 


44  On  Receiving  the  TVord 

Serm.  ^oly  fcriptures,  vrithout  regard  to  names,  perfoni,* 
11.  and  parcy-difFerences.  And  it  is  to  be  hoped, 
that  one  who  hears  with  this  candid,  and  ingenur 
ous  temper,  being  truly  defiroui  of  improve- 
ment, will  fcarcc  ever  be  Jent  empty  aicay  ;  or 
return  without  benefit.  That  mud  be  a  worfe 
Sermon  than  ever  I  have  heard,  (tho*  i  will  not 
add,  than  ever  I  have  preached)  from  which  fomc 
good  might  not  accrue  to  the  meek  and  inipartial 
■  hearer.  I'hc  temper  which  I  am  now  recommend- 
ing, hkt  the  iublcd  hand  of  Midas^  turns  every 
thing  into  gold  ;  even  had  and  hrajs.  It  has  the 
happy  power  of  makiiig  a  good  ufe  and  improve- 
ment of  almoft  any  thing  ;  not  excepting  the 
Vfood^  hay  and  liubbU^  which  are  the  fuperftruc- 
ture  raifed  by  fome  unfkilful  builders,  upon  the 
foundation  of  the  gcfpcl  ;  inftead  of  building 
goU^  Jilver  Sind  preciaus  Jlonss. 

7.  Christians  fhould  hear  the  word,  with 
felf  application  ;  as  oppofcd  to  the  common 
humour  of  applying  things  to  their  neighbours. 
The  primary  and  great  end  of  hearing  the  Gof- 
gel,  is  the  improving  of  our  o-zvn  minds  in  know- 
ledge and  virtue  ;  that  our  own  fouls  may  b'e  fa- 
vcd  thereby.  There  are,  however,  fome  who 
overlook  this  end  *,  almoft  forgetting  that  they 
Jiave  any  fouls  to  be  faved ;  and  very  carefully 
obferving  whatever  is  applicable  to  the  cafe  of 
others.     When  any  particular  vice  is  ftruck  at, 

inftead 


mth  Meeknejs.  45 

ififtead  of  afking  their  own  hearts,  how  Far  they  Serm* 
arc  chargeable  therewith,  they  immediately  fix  JJ, 
upon  one  and  <j»her  as  the  perfons  to  whom  this 
belongs  •,  tho*  perhaps  they  are  far  more  guilty  ^*^ 
themfelves.  Strange  abfurdity  !  that  people  will 
fo  readily  fee  a  mote  in  their  brother's  eye,  and 
yet  cannot,  or  rather  will  not,  perceive  the 
beam  that  is  in  their  own.  "  Thou  hypocrite, 
"  firfl  cafl  out  the  beam  out  of  thine  own  eye  j 
''  and  then  (halt  thou  fee  clearly  to  caft  the  mote 
*'  out  of  thy  brother's  eye  ".  Before  we  apply 
things  to  our  neighbours,  we  iKould  think  of  our 
own  Sins,  which  are  perhaps,  greater  j  and  take 
the  portion  thatfalleth  to  us.  How  abfurd  is  it 
for  him  that  commits  facriledge^  to  fix  his  eye 
on  him  thsit  fieals  ?  for  him  that  commits  ^idul- 
tery^  to  keep  in  view  him  that  offends,  compara- 
tively in  a  lefs  atrocious  way  ?  for  him  that/<?tir- 
ith  not  God^  to  caft  a  ccnforious  look  on  him  that 
rcgardeth  not  r^an  ?  When  we  hear  the  word 
preached,  our  b'ufinefs  is  at  honn^  with  our  Own 
•hearts  and  coniciences  •,  and  we  fhall  probably 
find  employment  enough  there^  without  wander- 
ing thus  unfcafonably  abroad.  We  fliould  behold 
our  own  face  and  moral  features,in  theintelleflual 
mirrour  which  is  held  up  before  us  v  in  order  to 
fee  our  own  fpots  and  blemifhes,  and  to  wipe  a- 
way  the  llains  which  deform  us.  We  do  not 
hear  the  word  as  we  ought  to  do,  unlefs  we  thus 
bring  it  home  j:q  our  felves  \  and  aim  at  correct- 
ing 


46  0?2  Receiving  the  JVord 

ing  what  wc  find  amifs  in  our  tempers  and  mtn* 
ncrs,  upon  a  careful  infpcdiiion  into  our  own 
hearts.  The  contrary  humour  of  applying  what 
is  faid,  to  our  neighbours,  is  owing  to  pride  and 
felf- confidence  :  It  proceeds  from  a  fpirit  of  ccn- 
forioufncrs,  uncharity  and  arrogance  \  and  lo  is 
the  very  reverie  of  that  niecknefs  and  humility, 
with  which  we  ought  to  receive  the  ingrafted 
word.  And  indeed  what  good  can  we  expe(fl 
from  hearing,  unlefs  we  make  the  proper  appli- 
cation to  our-felves,  inftead  of  hearing  only  for 
9thcrs  ? 

Lastly  ;  and  to  fum  up  all  in  one  word  : 
We  fhould  hear  with  a  fingle  view  to  our  being 
edified  as  Chriftiani  -,  and  that  we  may,  at  length 
receive  that  which  is  the  great  end  of  the  gofpel, 
and  of  our  faith  in  it,  the  Salvation  of  our  Souls. 
Whenever  we  go  to  hear,  we  fhould  ferioufly  re- 
fled  with  ourfelves  what  is  the  grand  fcope  and 
defign  of  Chriftianity,  that  fo  wc  may  hear  with  ft 
temper  and  difpofition  correfponding  thereto. 
This  is  the  fum  of  all  that  lias  been  laid  above  up- 
on the  fubjc(5l  ;  the  refult  and  conclufion  of  this 
whole  matter.  Now  we  cannot  but  know,  that 
tliis  gofpcl  of  the  kingdom,  which  is,  from  time 
to  time,  preached  to  us,  is  a  difpenfation  of  the 
grace  of  God  to  a  guilty  loft:  world  ;  a  revelation 
of  hi^  mercy  to  us  by  his  Son,  confidered  as  finful 
perifhing  creatures,  juftly  liable  to  wrath  and  de* 
Uruftion  \   a  difcorery  of  God's  kind  intentions 

towards 


with  Meekmfs*  47 

towards  us  in  general  •,  and  more  particularly,  of  SeRM. 
the  method  which  his  infinite  wifdom  has  pitched       Jl, 
upon,  and  ordained,  for  our  reftoration  to  his 
fevour,  to  true  wifdonn,  holinefs  and  happinefs  ; 
the  end  of  all  being  the  falvation  of  our  fouls. 

This   is  the  manifcfV   fcope  and   aim  of  the 
Chriftian  revelation  :  And  while  we  keep  this  in 
view,  wc  can  hardly  fail  of  perceiving  how,  and 
with  what  temper  this  divine  mefTage  ought  to  be 
received.     The  nature  of  the  thing  will  fcarcc 
permit  one  that  attends  to  it,  to  be  at  any  lofs  in 
the  prefent  cafe.     While  we  confider  the  Majefty 
of  that  God  who  is  fpeaking  to  us  in   his  word, 
and  our  own  finfulnei-s  and  unworthinefs  ;  while 
we  confider  the  fubjed  matter  of  this  revelation, 
and  the  glorious  Dignity  of  that  Perfon  who,  for 
us  men  and    for  our  falvation,  came  down  from 
heaven  \  while  we  confider  the  glory  and  happi- 
nefs to  which  wc   are  called  and  invited  by  the 
gofpel,  and    the   deftruction  threatned    to  thofc 
who  obftiaately  "  rejed  the   counfel    of  God 
"  againft  themfclves  \*  in  fine,  while  we   con- 
fider that  our  immortal  fouls  are  at   ftake,  and 
are  either  to   be  faved  or  loft,  according  to  the 
reception  which  we  give  to  this  heavenly  mefTage ; 
while   we  confider  thefe  things,    we  cannot   but 
know,  that  it  becomes  us  to  hear  it  with  diligence, 
and  the  greateft  care ;  with  ferioufnefs  and  gravity ; 
with  all  meeknefs   and    humility  *,  with   caution 
and  circumfpcction,  with  affeftion  and  love  -,  witk 

candor. 


4-8  On  Receiving  the  JVord^  ^c. 

SeRM.  candor,  fairriefs  and  impartiality  ;  with  a  defire 
II.  to  inform  and  better  out  .tiinds  ;  and,  in  h^t^ 
with  an  earneft  defire,  chat  the  end  of  it  may  be 
Bnfvvered  in  the  falvation  of  our  fouls.  This  is 
plainly  the  manner,  this  the  way,  this  the  temper 
and  difpofitioh,  with  which  we  ought  to  hear 
and  receive  the  ingrafted  word.  And  if  we  re- 
fccive  it  thus,  it  will  by  God's  bleffihg,  be  effec- 
tual to  the  end  and  purpofc  for  which  it  is  preach- 
ed. If  not,  we  fhall  in  the  language  of  fcripture^ 
**  receive  the  grace  of  God  in  vain.  " 

But  there  is  fomething  previoudy  requifite  in 
order  to  our  receiving  the  word  in  the  manner 
defcribed,  which  is,  that  we  renounce  all  our 
grofs  and  fc-nfual  lufts  ;  thofe  vidous  habits  which 
the  light  of  nature  condemns;  which  darken  and 
pervert  our  underftandings  •,  and  make  us  difrelifh 
the  pure  truths  and  do6lrines,  as  well  as  the  du- 
ties of  the  gofpel.  We  are  to  "  lay  apart  all  fi}- 
ihinefs  and  iuperfluicy  of  naughtinefs,  "  before  wc 
can  receive  the  ingrafted  word  in  fuch  a  manner 
as  is  neceflary  to  the  falvation  of  our  fouls.  But  of 
this  in  the  ne^r  difcourfe  •,  concluding  the  prefent 
with  the  words  of  the  apoflle — *'  They  received 
"  not  the  love  of  the  truth  that  they  might  be 
"  faved.  And  for  this  caufe,  God  fhall  fend 
"  them  ftrong  delufion,  that  they  fhould  believe 
**  a  lye  -,  that  they  all  might  be  damned,  who 
"  believed  not  the  truth,  but  had  plcafure  in  un- 
**'right«oufncf5.   " 

SERMON 


49 


SERMON     III. 


The  Neceflity  of  renouncing  Vice 
in  its  grolTerForms,  in  order  to 
a  due  receiving  of  the  Gofpel. 


James  I.  21,  22. 
LAT  apart  all  filthinefs  and  fuperjluity  of  naugh- 
iinefs^  and  receive  with  meeknefs  the  ingrafted 
word^  which  is  able  to  fave  your  fouls.  But  h^ 
ye  doers  of  the  word^  and  not  hearers  onh\  de- 
ceiving your  own  f elves,    . 

CCT^  pleafes   God,    by    the    foolldiners   <^f  g 

I     *'  preaching  to  fave  them  that   believe."  '" 

"*•  This  is  the  principal  method  which  He  ^' 
has  ordained  for  promulgating  the  Gofpel  a- 
mongd  all  nations  •,  and  handing  it  down  from 
age  to  age,  'till  the  end  of  the  world  :  The  way 
which  he  has  appointed  for  bringing  back  thofc 
who,  like  Ihecp,  have  gone  aft  ray  from  him  ♦, 
that  there  may  be   one  fold  and  one   fhepherd. 

E  It 


50  On  renounchig  Vice 

SkrM.  ^^'^^  ^"  undoubted  truth,  that  every  one  that  ral- 
III.      Icth  aright  on  the  name  of  the  Lorl,  Hull   be 

/^-— V-— '  favcd,  in  whatever  age,  in  whatever  region  of 
the  world,  his  lot  is  call  :  "  But  (in  the  language 
"  of  the  Apofllc)  how  flull  they  call  on  Him, 
"  on  wh>)ni  t!K7  have  not  believed  ?  And  how 
"  fhall  they  brlieve  in  Hiin,  of  whom  tliey  have 
"  nrjt  heird  ?  And  how  fhali  t!^.ey  hear  without 
"  a  preacher  ?  — So  then,  faith  cometh  by  hear- 
"  incT  ;  and  hearing  by  the  word  of  God." 
l^his  is  that  word,  that  ingrafted  word,  which  is 
alk  to  jave  cur  jouls  \  and  which,  laying  apart 
all  JUthinefs  and  fuperfiuity  of  naughtinefsy  wc 
fhuuld  rccehe  loilh  meekncfs, 

I  HAVE  already  taken  occafion  from  this  paf- 
fage  of  fcripture,  to  fhow  the  indifpenfable  duty 
lying  upon  all  Chriftians  in  gcncr*il  to  be  hearers 
of  the  word. 

I  HAVE  moreover  fhown,  with  vfh^X.  meshnefs 
the  g'-fpcl  ouglic  to  be  heard  and  received  by  all, 
from  a  confideration  of  the  nature  and  defign 
cf  it  ;  it  being  the  doctrine  of  our  falvation  by 
Jcfus  Chriil:  •,  the  word  brouglit  from  heaven  to 
cirth,  to  be  ingrafted  into  our  hearts,  that  we 
n^i;;!u  have  our /m/  unto  holinefs  \  and  the  end, 
cverlaflip.g  life. 

I  NOW  proceed  as  was  propofed  in  the  third 
place, 


/;/  its  grojfcr  Forms ^  &"€.  5 1 

rHIRDL2\  To  fliow  thtneceffily  of  ahan-  Serm. 
dotting  our  grofs  and  fenfual  lufts,  thofe  vices  and      m. 

evil  habits    which  even  the  light  of  nature  con-  ' / — ' 

deinns,  in  order  to  our  receiving  the  Gofpel  with 
due  meeknefs  •,  and  in  fuch  a  manner  as  is  re- 
quifite  in  order  to  our  falvation.  This  is  the 
natural  import  and  connexion  of  the  apoftles 
words — Lay  apart  all  filthinefs^  and  fuperfluity  cf 
naughtincfs  ;  AND  receive  with  meeknefs^  i^c. 
["  All  filthinefs."]  The  word  denotes  the  more 
fordid  a'ud  brutal  vices  ;  particularly  thole  fina 
which  in  the  language  of  fcripture,  go  under  the 
name  of  undeannefs  -,  and  fiefoly  lujls,  which  are 
faid  to  war  againft  the  Joul.  ["  Superfluity  of 
*'  naughtinefs, "  ]  The  redundance  and  abound- 
ing of  iniquity  ;  the  grofs^  palpable  violations  of 
the  law  of  nature  -,  thofe  fiagrant  and  enormous 
fins,  for  which  we  could  have  no  chke^  no  ex- 
cufe,  altho'  Chriil  had  never  come,  and  fpoken 
to  the  world.  The  renouncing  of  thefe  heinous 
immoralities,  is,  I  fuppofe,  what  the  Apoflil-  in- 
tends by  laying  apart  all  filthinefs^  and  fuperfiuity 
of  naughtinefs.  And  this  we  are  admonilhed  to 
do,  in  order  to  our  receiving  the  word  with 
meeknefs  ;  it  being  impofnble  for  men  wholly 
under  the  dominion  of  fenfual  lufts,  to  give  tha: 
cordial  reception  to  the  Gofpel,  which  is  here  in- 
tended •,  and  which  is  ncceffary  in  order  to  its 
anfwering  the  defign  of  it,  in  the  falvation  of 
their  fouls. 

E  2  But 


q  2  On  7'e?20tmci?7O'  Vice 

C  r^  T>  ^,j^  Birr  according  to  this  interpretation,  fome  will 
III.      P^rhips  aflc,  *'  whether  we  do  not    mike    the 

*^-v^ — ->  Apoflle  guilty  of  thi<;  abfurJity  and  inconfidency  ; 
jicjnely^  of  fuppofing,  that  vicioufi  men  muft  bc- 
become  virtuous  and  holy,  in  order  to  their  re- 
ceiving the  g-'^'fnirl  •,  whcre..s  this  is  the  very  end 
which  the  Gv'>r^)el  aiiiis  at  ?  1  low  can  we  attain 
to  h  jlinefs  but  by  th.-  f^ofprl  ?  by  receiving  the 
word  ?  Ani  yrt,  according  tp  the  above  inter- 
pretation, wc  cannot  receive  t!ie  word,  till  we  are 
afbually  become  holy  ?  or  'til  we  have  laid  apart 
all  filth!  ::rfs  ai:d  fupcrfiuity  of  naughlinefs  \  which 
amounts  to  the  fame  tl^.ing  ?  Here  is  a  manifeft 
circle  ". 

I  Axsv/ER,  That  the  Apoflle,  by  layir.g  apart 
all fihhincfsy  Sec.  cannot  be  here  fuppofjd  to 
mean  any  thing  more  tlian  a.  partial  reformation 
of  mind  and  manners  -,  fuch  a  one  as  does  not 
come  up  to  our  idea  of  cvan^Jical  holinefs ;  but 
which  is,  at  the  fame  time,  a  (Icp  tovards  it ;  as 
it  prepares  and  quaiiaes  a  pcrfon  for  receiving 
the  word  as  he  oug!~.t  to  do  ;  as  it  renders  him  a 
proper  fubjc(5l  for  the  gofpel  to  woik  upon. 
And  if  we  underhand  him  thus,  it  will  wholly 
remove  all  appearance  of  ii.confiilency.  For  cer- 
tainly we  mav  fuppofe  a  vicious  man  reformed 
in  fome  confidcrable  meafure  ;  and  v^t  deflitutc 
cf  that  true  principle  of  pietv  an.;  holinefs,  which 
it  is  tl^c  (^efign  of  the  Gofpel  to  beget  in  us. 
But  in  order  to  fct  this  matter  in  as  clear   a  light 

as 


in  its  g^ojfer  FormSy  &^c.  5 ; 

as  I  can,  I  would  premife  two  or  three  things  Sfrm. 
more  particularly^  as  follows.  HI. 

I.  There  is  a  real  and  nianifeft  difference  be- 
twixt a  perfon,  who  is  only  tree  from  thofe  grofs 
pollutions  of  the  world  •,    from  that  great  depra- 
vity of  mind  and  manners,  intended  by  2.  fuper- 
fluity  of  nanghtinejs^   and  a  thorough  Chtilli.^n  •, 
one  who  is  already  made  meet  for,  and   entitled 
to  eternal  life.     If  it  may  be  faid  of  the  former, 
that  he  is  "  not  far  from  the  kingdom  of  God  i" 
the  latter  is  adlually  in  it,  and   a  loyal  fubjcd  of 
it.     If  one  of  them  is  not  intirely  under   the  do- 
minion of  fin  •,    the  other  is  a  fervant  cf  rightc- 
oufnefs.     If  one  is  in  fome  meafure  delivered  from 
the  habirs  and    praflice  of  vice  ;    the  other  has 
the   pofitive  principles    and    habits  of  virtue.     If 
one  has  in  part,  "  put  off  the   old  man  with  his 
deeds,    which  is  corrupt   according  to  deceitful 
lulls  "  ;    the  other  has    "  put  on  the  new  mian, 
which  after  God   is  created  in   rig;hteoufnefs  and 
true  holinefs.     If  onj  is  not  wholly  fubjeded  to 
tiie  dcvil,   "  the  fpirit  that  workcth   in  the  ci^il- 
dren   of  difobedience  "  ;  t\\t  other  has  a  divine 
nature  implanted  in  him,  being  "  renewed  in  the 
li^int    of  his  mdnd  '*.     In  fine,  there  is  plainly  a 
di.iinftion  ro  be  made,  betwixt  one  who  has  only 
fo  much  fenf-   of  religion  and  virtue,  as  to  make 
hi;Ti  abn-a.nfram  thofe  heinous.imimoraliti.s which 
the  light  of  nature  condemns  •,    and  one  who  is, 
E  3  in 


54-  On  renouncing  Vice 

SpR^f.   5i^  ^'"^c  fcnfe  offcripturc,  a  righteous  good  man, 
jj[^       *'  bringing  forth  good  things  out  of  the   good 
trcafiirc  of  his  he-art.  " 

2.  The  Gofpcl  is  the  great  means  which  God 
has  appc/intcd  for  the  raifing  of  men  to  that  new, 
fpiritual  and  divine  life,  which  conflitutes  the 
Lhrijlian  ihara5ier.  It  is  efpccially  in  this  dif- 
penfation  of  grace,  that  we  have  the  things  that 
"pertain  to  godlintrs  ".  Hereby,  and  herein, 
aregiventoiis  "great  and  precious  promifes, 
that  by  them  we  may  be  made  partakers  of  a  di- 
vine nature,havir.g  [  before  ]  efcaped  the  corrup- 
tions that  are  in  the  world  thro'  luft.  ** 

3.  TriAT  t>.e  Gofpel  may  have  this  happy 
cfFccl  upon  us,  it  is  nccelTary    that   it  fhould   be 

*  h*cartily  embraced  •,  that  it  fhould  be  received  in 
ineehiefs.  If  it  is  not  r-ceived  at  all,  it  can  have 
no  fuch  inPiUc nee  upon  us  •,  nor  indeed  can  it, 
unlets  it  is  received  with  that  temper  of  mind, 
which  our  Saviour  and  tlie  Apodlcs  always  re- 
commend to  us. 

These  things  being  premifcd,  whoever  at^- 
t.nds  to  the  thin?:,  will  eafily  fee  that  a  perfon 
who  runs  to  every  rxcefs  of  riot  and  dt-bauchery  ; 
one  wlio  ccmmits  iniquity  with  greedinefs  ;  and 
lays  no  rcftraints  upon  himfelf  •,  that  has  no  fear 
of  Gcd  before  his  eyes  \    nor   any  awakened  fenfe 

of 


/;;  its  grojfer  Fo?^n:s^  M^c.  5  5 

of  religion  ;  that  fuch    a  perfon,  I  fay,  is  not  in.  Spr^j.. 
a    prejent    capacity    for   receiving     the  Gcfpcl,      m. 
in  the  manner  it  isneceflary  it  Ihould  be  received,  ' — v — ' 
in  order  to  its  being  to  him  "  the  power  of  God 
unto  falvation  ".     There  is  a  certain  preparation, 
or  previous  qualification  for  entertaining  this  hea- 
venly do'ftrine,  of  which  he  is  dcflicute.     Perfons^ 
who  are  all  imnierfed  in  fenfuality  and  vice  -,  thofe 
in  whofe   mortal  b  xiies    fin  reigns    triumphant  ; 
and  whofe  very  "  mind  and  confcience  is  deftled," 
muft  be  reformed  in  fome  degree^  and  brought  to 
more  fober  reflecflion,  before  they  either  will,  or 
can  in  the  nature  of  the  thing,  give  fijch  a  meek 
and  cordial  reception  to  the  ingrafted  word,  as  is 
requifite  in  order  to  their  being  faved  by  it. 

There  is  a  ftrong  antipathy  in  a  man  who  is 
under  the  government  of  pride  and  fenfual  luftsj 
to  the  do6lrines  and  precepts  of  the  Gofpel  :  So 
that  he  cannot  in  a.moment,  bring  himfelf  to  a 
proper  temper  of  mind  to  receive  ir,  tho'  he  w^erc 
defirous  of  it.  He  has  that  carnal  mind  which  is 
mmity  as^ainfi  God  ;  which  is  not  fuhje5l  to  his 
laws^  neither  indeed  can  he  :  So  that  they  who 
are  thus  in  the  flejh^  are  not  in  an  immediate  ca- 
pacity to  pleaje  God,  by  receiving  his  word  with 
mecknefs  •,  much  lefs,  by  the  excrciie  of  thofe 
virtues  and  graces  which  good  men  are  the  fub- 
j-ds  of.  They  whofe  great  concern  it  is,  *'  to 
make  provifion  for  the  fiefli,  to  fulfil  the  lulls 
tliereof  "  \  they  that  do  not  ''  hunger  and  third 
E  4  after 


56  On  re?ioiinctng  Vice 

after  righteoufnefs  "  •,  they  that  have  no  concern 
for  the  falvation  of  their  fouls  ;  but  give  full  fcope 
to  their  vicious  inclinations  ;  thefe  perfons,  con- 
tinuing fuch,  cannot,  by  any  means,  be  fuppo- 
fed  to  be  in  a  cond'tion  for  receiving  the  word  ; 
th-y  cannot  receive  it  with  that  ferioufnefs,  with 
that  humility  and  meeknefs,  with  that  love  to  the 
trurfi,  with  that  hearty  defire  of  improvement, 
with  which  it  is  to  be  received  by  all, '  in  order 
to  it's  grand  defign  being  anfwered  upon  them. 
No  i  'cil  their  confciences  are  alarmed  -,  *til  they 
fte  in  fome  meafure  the  folly  and  danger  of  fin, 
*til  thc7  find  fome  inclination  to  turn  from  it  to 
God,  that  they  may  obtain  his  favour,  and  life  e- 
ternal,  they  will  not  truly  receive  the  Gofpel  into 
their  heans  ;  tho'  they  may  hear  it  with  their 
ears  from  day  to  day. 

Vice,  v/hcn  indulged  to  a  great  degree,  puts 
a  ftrong,  tho'  fometimes  an  unpcrceived,  unfuf- 
pecfted,  byafs  upon  the  human  mind  ;  fo  that 
fome  peifons  who  imagine  they  hear  with  all  due 
candor,  impartiality  and  meeknefs,  are  very  far 
from  it  in  reality  •,  hearing  with  great  prejudice, 
and  a  fecret  difgud,  which  prevents  it's  taking 
root  in  their  hearts,  and  producing  the  good 
fruits  of  righteoufnefs.  Any  one  that  pleafcs, 
nuy  fee  jhac  this  is  a  fentiment  which  runs  thro* 
the  fcripturcs,  and  which  often  occurs  in  the 
jKW-te(lament  more  particularly.  Thus  our  Sa- 
viour fays,  that  ^  he  that  docth  evil,  hatcth  the 

light. 


in  its  grojjer  Fonns^   ^c,  57 

light,  and    will  not  come  to  the  light,-  left  his  Serm. 
deeds  which  are  evil  fhould  be  reproved  ".    Ac-      m 

cordingly  he  applies  to  the  vicious  and  hardened  v.— -^ 1 

Jezz'3  of  his  time,  the  emphaiical  words  of  the 
prophet  —  "  In  them,  fnys  he,  is  fulfilled  the 
prophecy  of  Ifaiab]  which  fv.di,  By  hearing  ye 
JJjall  hear  and  jloall  not  underftand  \  and  jccing^ 
ye  fljall  pe^  and  fljall  not  perceive.  For  this 'peo- 
flea's  heart  is  waxed  grojs  ; '  and  their  ears  are 
dull  of  hearing  ;  and  their  eyes  they  have  clcfed^ 
leji  at  any  time  they  Jhvuld  fee  with  their  eyes^ 
and  hear  with  their  ears  \  and  Jhould  midcrfand 
with  their  heart  ♦,  and  fhould  he  converted^  and  1 
Jhould  heal  them.  "  Conformably  hereto  the  A- 
poftle  fpeaks  of  fome,  to  whom  thegofpel  is  hid-, 
and  tells  us  who  they  are.  '^  If  our  gofpcl  be 
hid,  it  is  hid  to  them  that  are  loft  •,  in  whom  the 
god  of  this  world  has  blinded  the  eyes  of  them 
that  believe  not,  left  the  light  of  the  glorious  Gof- 
pel  —  fhould  fhine  unto  them."  ^o  in  the 
well-known  parable  of  the  fower,  the  go:d  feed  is 
reprefented  as  taking  effecft,  and  producing  fruit 
to  purpofe,  only  v/hen  it  fell  upon  good  ground^ 
adapted  and  prepared  to  receive  it  \i.  e.  accor- 
ding to  our  Lord's  own  explanation,  the  word 
fown  takes  effe(5l  only  in  thofe  who  receive  it  into 
an-  honed  and  good  heart.  'There  is  a  degree  of 
integrity,  honefty  and  uprightnefs,  previoufty 
neceflary,  in  order  to  a  cordial  and  eft'cdual  re- 
ceiving of  the  gofpcl,  according  to   our  Saviour's 

doiftrine. 


5<S  0?i  7^C7iQiindng  Vice 

doclrlne.  Thofe  wlio  are  deflitutc  of  this,  being 
wholly  funk  into  vice  and  voluptuotTne-fs,  will 
not  liear  to  purpofe.  Thofe  who  have  that  tem- 
p(^r  which  our  Saviour  cxprefT^s  by  nn  hrmfl  and, 
good  hearty  he  elfewhcre  flrylts  bis  fJjecp  -,  antece- 
dently to  their  actually  believing  in  him  ;  and 
affiires  us  that  they  will  hear  his  voice  and  folhw 
htm.  And  in  conformity  to  this  principle,  we  are 
to  underhand  thofe  words  of  our  Lord,  which  fo 
often  occur  in  his  difcourfcs. —  "  He  that  hath 
cars  to  hear,  let  him  hear."  Let  thofe  hear,  who 
have  in  them  the  principles  of  recovery  •,  thofe 
who  are  not  fo  loft  to  all  fenfe  of  religion  and 
virtue,  as  to  be  paft  it. 

It  is  not  much  to  be  wondered  at,  if  refolved 
hardened  tranfgreftbrs  •,    if  thofe  who  commit  in- 
quity  with  greedinef?,  rolling  it  as  a  fweet  morfcl 
under  their  tongue  ;  if  thofe  who  are  given  up  to 
^\filthinefs  and  [uperfiuity  of  naugbtijiejs  \  it  is  not 
to  be  wondered  at,  if  fuch  abandoned  finners  often 
hear  the  gofpel  of  the  kingdom,  without  receiving 
any  confiderablc  benefit  froni  it.     They  are  not  at 
prefenr,  proper  matter  for  it  to  work  upon.    1  ho* 
they  hear  i\\v.  truth,  andthedoctrinelof  falvation, 
they  cannot  receive  it  in  the  love   of  it,    having 
fleafure  only  in  tinrightecufnefs.      They  are  ftupi- 
fied  with  the  poifonous  draught,  which  they  have 
taken.     AivJ  i[ie  word  is  no  fooner  heard  perhaps, 
than  it  is  forgotten,  ajd  fnatchcd  away  from  them, 
as  it  were  by  fomc  eril,  malicious  fpirit  j  fnatched 

away. 


r 


i 


tn 


its  grojfer  Forms ^  &^c»  59 


away,    like  the  feed  which  fell  by  the  way  fide.  Sfrm. 

The  mind  that  is  carnalized,  and  depraved  to  m. 
the  degree  that  is  here  intended,  is  moreover  a  • — v — ' 
very  unfit  habitation  for  the  Holy  Spirit  of  God  ; 
without  whofe  blefTcd  influences,  the  {tt^  fown  in 
our  hearts,  does  never  take  root  and  bring  forth 
froit.  In  the  language  of  the  book  of  IVifdom^ 
"  Froward  thoughts  fcparate  from  God — [And] 
"  Into  a  malicious  foul  wifdom  fnall  not  enter ; 
'*  nor  dwell  in  the  body  that  is  {ubje6l  unto  fin  : 
''  For  the  Holy  Spirit  of  difcipline  will  flee  de- 
"  celt  ;  and  remove  from  thoughts  that  are  with- 
"  out  undcrftanding  •,  and  will  not  abide  when 
"  unrighteoufnefs  cometh  in."  That  pure  di- 
vine truth,  which  we  do  not  love  ;  that  Spirit  of 
grace  and  difcipline,  which  we  quench  and  grieve, 
by  the  habitual  indulgence  of  our  fenfual  appetites, 
cannot  but  be  unwelcome  guefbs  to  our  fouls, 
thusdcbafed  and  imbruted.  This  "  fuperfliiity 
''  of  naughtinef?,  and  the  fpirit  that  worketh  in 
"  the  children  of  difobedience  ;"  throw  a  thick 
veil  over  the  human  m/ind  ;  and  unite  in  darken- 
ing and  blinding  it.  They  extinguifh  every  di- 
vine ray,  'ere  it  can  pierce  the  gloom  ;  and  put 
out  that  candle  of  the  Lord,  which  was  originally 
lighted  up  in  our  hearts  to  guide  us  to  Him. 
They  deftroy  our  natural  fenfe  and  feeling  of 
moral  and  religious  truths  ;  and  nrpnniajAy  all  the  &i 
mental  faculties,  however  bright  before.  They 
hebetate  and  blunt  all   the  noble   powers  of  the 

foul  •, 


\&UfS^ 


071  renctindng  Vica 

f  )ul  •,  and  rendt-r  it  f  nfufcepti :»ble  of  good  im- 
prcfllons.  Thty  ddlroy  all  relifli  of  iiitellcdual 
and  fjMrirual  enjoyments  •,  and  take  away  the 
heart  froiTi  God  *,  from  his  word  and  inlitutions  ; 
and  even  from  thofe  tilings  which  the  light  of 
niture  (Irongly  recommends  to  the  love  and 
pracfbice  of  all  men,  who  have  not  thus  abiifrd 
and  perverted  their  miiids.  And  when  the  light 
that  is  in  us,  is  thus  turned  into  darknefs,  thro* 
long,  invctrate  habits  of  finning  againft  the  li^hr, 
*'  how  great  is  that  darknefs  !** 

Is  it  very    llrange,  if  fucli  abandoned   Tinners 
do  not  receive  with  meeknels  the  ingrafted  wor^i  ? 
Is  it  to  be  wondered  ar,  \i  pcrlons  fo  intirely  un- 
der the  dominion  (jt  flcflily  lufls,  and  the  God  of 
this  world  -,  perfons  thus  loll  to  all  {tr\^c  of  virtue 
and  religion  ;  fhnuld  have  their  minds  blinded  to 
fuch  a  degree,  that  tlu^  G  'f[>el  is  hid  from  tliem  » 
not  being  able  to  (hine  thro'   1  uch  a  thick,  gr(»fs 
and  impure  ir.edinm^  inro  their  heaits,  '' to  give 
them  the  light  of  the  knowleclge  of  the  gl^ry  of 
God,   in  the  face  of  Jtius  C  i.rill  ?'*   No  funly  j 
if  they  do  not  admit,  but  Lx::!ude  this   heavenly 
light,  it  is  what  might  be  expeclai.     F(/r  :t  leems 
ncccilary   in  the  nature   (»:   the    t''in?^  tli.ir  m.n 
fhould    be  awakened   to  f  m^.;    '  ; 

that  they  fhould  be  broug'^t  tc    i»i)t'r  iiikv.uin  j 
and  dcvefl  themfelves,  i'    l"  '  '   •         •  '•  .* 

groffer  habits  of  fin   and  \  >(v,   ^  :: 

word's  being  ingrafted  into  their  licirts  (o  c^^- 


in  its  grojfer  Foa?ts^  &'c.  6 1 

tually,  as  to  transform  them*into  the  divine  like-  Serm. 
nefs  ;  and  caufe  them   to  bring   forth  fruit  unto      m^ 
God.     The  light  of  reafon  mull  be  perjnitted  to  ^ — ^.^— ' 
Ihine  into  our  hearts,  before  tlie  light  of  revelation 
can  be  cordially  received  ;  the  voice  of  natural 
confcience  mud  be  heard,  and  lifttned  to,  before 
the  voice-  of  God  in  his  word  will  be  duly    regar-  • 

ded  :  We  cannot  be  chrijlians  in  temper  and 
condud,  without  being  firft  Jober  and  moral  in 
our  lives,  without  firft  laying  apart  all  fihhinefs 
and  fuperfluity  of  naughtinejs^  and  abftaining  fi  om 
grufs  vice  and  diffjlutenefs.  This  is  a  neceflary 
preparation  for,  and  the  firft  ftep  towards,  our 
becoming  Chriftians  in  reality  •,  and  being  "  holy 
in  all  manner  of  convtrfation  and  godlinefs.'* 

It  is  not  only  thole  which  are  peculiarly  ter- 
med fenfual  lufls,  that  ftupify  the  confciences  of 
men,  and  indifpofe  them  for  receiving  the  truth 
in  the  love  of  it.  All  other  kinds  of  grofs  im- 
moral indulgence,  have  a  fimilar  tendency  to  ren- 
der the  heart  callous  ;  and  infenfible  to  the  im- 
prelTions  of  evangelical  truth  and  righteoufnds. 
All  kinds  of  vice  in  general,  are  contrary  to  that 
religion,  which  is  pure  and  undejiled  before  God. 
So  that  thofe  who  give  the  reins  to  any  known 
and  heinous  fin  ;  thofe  who  fell  thevifelves  to  do 
any  kind  of  iitiquity^  cannot  relifh  the  truth  as  it 
is  in  Jefus.  Both  the  do(5lrines  and  duties  of 
Chriftianity,  muft  needs  be  difguflful  to  their 
depraved  and  vitiated  tafte  :  And  it  is  at  lead 

morally. 


6 2  0?t  renounc'uig  Vice 

morally,  if  not  naturally  impofTiblc,  tlut  they 
fhould  receive  the  Gofpcl  into  their  hearts,  'till 
fuch  time  as  they  renounce  all  grofs  immoralities ; 
'till  they  ccme  to  be  tho'tful  and  fcrious  \  and  are 
heartily  dcfirous  to  know  "  the  things  that  be- 
long to  their  peace." 

No  man  can  fincerely  and  cordially  embrace 
the  gofpcl,  while  he  remains  hardened  in  fin  \ 
and  is  unconcerned  about  his  falvation.  I'hc  re- 
ceiving of  it  with  mceknefs,  prefuppofes  that  a 
perfon's  conlcience  is  awakened  j  that  he  is  fenfi- 
ble  of  his  fins  •,  that  he  is  forry  for  them,  willing 
to  forfake  them,  and  to  become  the  fervant  of 
God  and  righteoufnefs.  'Tis  prepoftcroudy  ab- 
furd  to  think  that  any  one  can  properly  receive 
the  ingrafted  word  -,  or  "  believe  to  the  faving  of 
his  foul,"  before  he  is  brought  to  fuch  a  temper 
of  mind  •,  or  while  he  pcrfeveres  in  his  tranf- 
greffions,  with  a  feared  confcience,  having  no 
fear  of  God  before  their  Eyes. 

It  will  be  objefted,  perhaps,  that  the  profefied 
dcfign  of  ChriiVumity,  is  to  reform  a  vicious,  de- 
generate world  :  And  if  fo,  the  mofb  corrupt  and 
abandoned  men,  cannot  be  fuppofed  to  be  got 
beyond  the  reach  of  it  \  fince  God  undoubtedly 
accommodates  at)  means  to  the  ends  propofed  in 
them.  Wliercas  in  what  has  been  laid  above, 
the  Gofpel  is  fuppofed  to  be  futed  and  accommo- 
dated only  tothcfbate  of  thofe  who  are  the  kafl 
iorrufted  and  dif  raved  ;  while  thofc  who  are  the 


in  its  groffer  Fonns^  &"€.  63 

moft  abandoned,  and  who  confequently  moft  need  Serai. 
to  be  reclaimed  from  the  error  of  their  ways,  are  m. 
not  in  a  capacity  of  receiving  it  in  fucb  a  manner 
as  is  necelTary  to  that  end.  If  cnly  thofe  who 
have  already  put  away  all  filihinefs  and  fuperfluity 
of  naughtviefs^  can  receive  the  word  with  meek- 
nefs.  fo  as  to  be  fived  by  it  •,  the  Gofpel  mud  be 
quite  ufclefs  to  a  great,  if  not  the  grcateft  part  of 
mankind  j  and  it  is  to  no  purpofe  to  preach  it  to 
them. 

I  ANSWER,  that  to  fay  a  man  is  not  in  a  pre- 
fent  temper  and  difpofition  to  give  that  humble 
and  meek  reception  to  the  gofpel,  which  is 
neceffary  in  order  to  his  being  faved  by  it  at  laft  -, 
is  quite  a  different  thing  from  frying,  that  he  can 
receive  no  good  at  all  from  it  ;  and  tliat  it  mud 
prove  a  ufelefs^  dead  letter  to  him.  Thcfe  things 
are  very  difl:in6i:  \  nor  docs  the  latter  follow  from 
the  former,  by  natural  dedu(flion  and  inference. 
For  altho'  fome  pcrfons,  by  reafon  of  their  great 
wickednefs,  and  hardnefs  of  heart,  are  not  in  aa 
immediate  and  prefent  capacity  to  embrace  the 
Gofpel  of  Chrift,with  that  fmcerity  and  humility, 
which  is  neceffary  before  the  dcfign  of  it  can  be 
fully  anfwcred  upon  them  -,  yet  by  hearing  it  from 
time  to  time,  they  may,  with  the  ordinary  bkfs- 
ing  of  Go  ',  and  that  grace  of  His,  which  always 
accompanies  the  word  preached,  be  awakened 
out  of  their  fatal  dumber  •,  and  in  the  language  of 
icripture,  pricked  in  thsir  hearts^  fo  as  to  be  fe- 

rioufly 


6  4  On  re?ioti7:ct77g  Vice 

S  !••  P.  M .    ricuHy  ir.quifiti ve,  "jchnt  thtyfucU  do  to  he  faved  ? 
JTJ,       In  other  words,thc  golpcl  may  take  hold  of  their 

^— --.^ — ^  iiearrs  to  fuch  a  degree,  as  to  convince  them  of 
the  folly  and  danger  of  going  on  in  their  tranf- 
grefTions  ;  and  make  them  heartily  follicitous  to 
fiyfrom  the  wrath  to  come  i  and  to  obtain  eternal 
Jife.  And  when  perfons  are  thus  (lopped  in  their 
mad  career  -,  brought  to  think  upon  their  ways  ; 
and  made  fcrioaQy  inquifitive  about  their  falva- 
tion  ;  then  it  is,  that  they  have  the  temper  of 
mind  with  which  thcGofp^l  ought  to  be  received, 
tho'  they  had  it  not  before. 

What  I  intend,  is  this.  That  altho'  no  man 
who  is  groOy  vicious  and  immoral  •,  that  is  fecure 
and  unconcerned  ;  that  fins  with  an  high  hand  ; 
boldly  tranfgrelTing  the  laws  of  God,and  violating 
the  law  of  his  mind  ;  that  tho'  no  fuch  perfon,  I 
fay,  is  now  in  a  temper  (;f  mind  for  receiving  the 
g(;fpel  a;  it  muft  needs  be  received,before  the  full 
defign  of  it  can  be  anfwered  upon  him  ;  yet  he 
may  pofilbly  hear  it  {o  as  to  bring  him  to 
that  temper.  In  which  rcfpe(5i,  the  Word  preach- 
ed niay  be  beneficial  to  the  worfl  of  men,  as 
well  as  to  the  lefs  abandoned  :  For  furely  it  is  fo 
to  all  whom  it  rouzes  from  their  lethargy  in  fin, 
to  fobcr  thoughtfulnefs  and  reflc(^ioii  -,  producing 
iome  reformation  in  them,  tho*  at  prefent  very 
imperfeffl.  Our  Saviour  pronounces  blejfedy  not 
only  thcfe  who  are  already  filled  with  rightccuf- 
nefs  •,  bjt  alfo  tliofe  who  hunger  and  thirft  after 

iC 


A 


in  its  gr offer  Forms ^  ^c.  65 

it;  becaufe  they  are  in  a  hopeful  and  probable  SeRM. 
way  to  be  filled.  By  fuch,  the  gofpel  will  be  re-  HI. 
ceived  in  a  manner  futable  to  the  dcfign  of  it  : 
They  are  prepared  to  have  it  actually  ingrafted 
into  their  hearts  ;  and  it  is  to  be  hoped,  that  He 
who  has  thus,  by  his  word  and  fpirit,  begun  a 
good  work  in  them,  will  perfect  it  unto  the  day  of 
Chrifi, 

Thus  is  the  gofpel  calculated  for  the  good  of 
all.     Thofe  whe>  are  not  depraved  to  a  great  dc-  ^ 

gree,  will  of  courfe  receive  it,  and  be^ruly  good  rn^yC 
and  virtuous  by  it.  And  even  the  more  vicious 
and  abandoned  part  of  mankind,  may  be  awaken- 
ed and  influenced  by  it  to  fuch  a  degree  as  (hall 
make  them  defirous  of  relinquifhing  their  former 
fins,  and  turning  their  feet  into  God's  teflimoniesi 
that  fo  they  may  obtain  the  pardon  and  falvation 
offered  to  Tinners  in  it.  And  thofe  who  are 
brought  to  this  temper  of  mind,  will  then  of 
courfe  receive  the  fpiritual  and  incorruptable  feed 
into  their  heart?,  as  into  good  ground^  into  a 
foil  prepared  for,  and  adapted  to  it.  In  confe- 
quence  of  which  they  will  "  bring  forth  fruit, 
fome  thirty,  fome  fixty,  and  lome  an  hundred 
fold.  " 

But  alas  1  it  was  never  fuppofed  that  the 
gofpel,  however /w^aVw/,  would  prove  effe^ual 
in  the  event,  for  the  reformation  and  falvation  of 
all  thofe  to  whom  it  is  preached.  Many  of  thofe 
to  whom  it  was  preached  of  old,as  ic  is  to  us  now, 

F  ic 


66  On  re7iomicb'io'  Vice 


c'i 


It  d:d  not  profit^   not  being  mixed  with  faith  in 
them  that   heard  it.     There    are  fome   in  every 
age,  fo  refolutely  fet  and  determined  in  the  ways 
of  folly  and  vice,,  given  over  to  (uch  Ji I t hi nefs,  to 
fuch  a  fuperfluity  of  naugbtinefsy  that   they   will 
not  give  any   heed  or  credit  to    this  divine  mef- 
fage.     ''  This  is  the  condemnation,  that  light  is 
*'  come  into  the  v^orld  •,  and  many    love  dark- 
"  ncfs  better  than   light,  becaufe  their  deeds  are 
*'  fo  evil.  *'     Our  Saviour  had/occafion  to   tell 
many,  to  whom  he  himfclf  preached,  that  they 
"  v/ould   not  come    unto  him    that  they  might 
*'  have  life."      And   when   he  commaTided   his 
Apodles  to  "  go  into  all   the  world,  and    preach 
*'  the  gofpel  to  every  creature  •,"  he  intimated  to 
them,  that  they  fliould  bear  thefe   glad  tidings  in 
vain^  and   to  no  purpofe,  as  to   many.     For  he 
then    told  them    what  fhould    be  the  portion  of 
thofe    who  believed  not,  as  well  as  of  thofe  who 
believed,  and  gave  heed  to  their  doflrine.      The 
gofpel  is  publiflicd  amongfl:  all  nations,  not  up- 
on a  prelumption  that  all  who  hear  it,  will  meek- 
ly   receive  it,  and  be  faved  :  But  it  is  preached 
for  a  witnejs^  for  a  teftimony  to  all ;  and  they  are 
all  left  to  regard,  or  difrcgard  it,  as  they    think 
proper  •,  a  day  being  appointed  of  God,  in  which 
he  will  judge  the  world  in  righteoufnefs.     Some 
have    thofe  ingenuous    principles    remaining    ia 
them,  which  render  them  fit  fuhjcds  for  the  gof- 
pel   to  operate  upon  •,  and  thefc   being  Chrifl's 

A'^ep^ 


in  its  gr offer  Forms ^  &^c.  6; 

Jheep^  and  given  to  him  of  the  Father,  will,  ac-  Serm, 
cordingly  hear  his  voice,  and  receive  his  gofpel  m. 
with  meeknefs  ;  and  he  will  give  unto  them  eternal 
life.  Others  being  incurable^  and  pafi  recovery  ; 
(  I  mean  in  that  way  and  method  which  the  wif- 
dom  of  God  has  fixed  upon  for  the  reclaiming 
and  faving  of  Tinners  )  they  will  accordingly  (lop 
their  ears  againft  this  joyful  found  \.  and  clofc 
their  eyes  againft  the  heavenly  light  \  they  will 
not  heartily  embrace  the  Gofpel ;  and  fo  will  at 
length  receive  the  end  of  their  wickednefs,  and 
incredulity,  as  others  will  the  end  of  their  faith. 

Thus  were  the  Apoftles,  tho'  they  preached 
the  gofpel  of  peace  K.o  all  indifferently^  ''  the  fa- 
vour of  life  unto  life  "  only  k.q  fome  \  being  to 
ethers^  "  the  favour  of  death  unto  death  "  :  And 
thus  it  will  probably  be,  from  generation  to  ge- 
neration, to  the  end  of  the  world  :  Only  we  have 
great  reafon  to  conclude,  from  the  oracles  of 
God,  that  a  glorious  ftate  of  things  will  hereafter 
take  place  upon  earth,  and  be  of  long  continuance ; 
a  (late,  wherein  the  unrighteous,  and  unbelieving 
(hall  bear  but  a  very  fmall  and  inconfiderable  pro- 
portion to  thfe  true  fervants  of  God,  and  our 
Lord  Jefus  Chrift.  —  Life  and  death^  bleffing^ 
and  curjtng^  are^  from  one  age  to  another,  fet. 
before  All  in  general  ;  "  and  whether  they 
like  is  given  to  them  ".  Nor  will  the  perfe<5lions 
of  God,  be  lefs  confpicuous  in  the  perdition  of 
ungodly  men,  who  obey  not  the  truth,  but  obey 

F  2  ua- 


68  On  renounci?ig  Vice 

SerM.  unnglitpoufnefs  -,  than  in  the  falvation  of  thofc, 
III.      who  having  laid  apart  all  filthinefs  and  fuptrfiuity 
of  naughtinefs,  receive  with  meeknefs  the  ingraf- 
ted word  ;  and  bring  forth  the  fruits  thereof  with 
patience. 

Let  me  conclude  this   difcourfe,  with   a  few 
fhort  relledions. 

I.  This  fu bjefl  fuggefls  to  us  the  wifdom  of 
applying  ourfelves  to  the  concerns  of  religion, 
and  another  world,  in  youth,  before  the  habits  of 
fin  and  vice,  are  become  ftrong  and  inveterate. 
Perfons  ufually  wax  worfe  and  worfe,  'til  fuch 
time  as  they  begin  to  reform  and  grow  better  : 
The  farther  we  proceed  in  the  paths  of  iniquity, 
by  fo  much  more  difficult  will  it  be  for  us  to  re- 
treat ;  to  receive  the  gofpcl  of  the  kingdom  into 
our  hearts  -,  and  to  become  Chrifi's  true  difci- 
'pies  ;  his  loyal  fubjeds.  Such  is  the  dcceitfulnefs 
of  fin,that  it  f^eals  upon  us  unawares,  and  hardens 
us  by  infenfible  degrees  •,  'til  in  procefs  of  time, 
it  takes  a. deep  and  full  poflrfTion  of  us,  fo  that 
it  is  as  eafy  for  "  the  JEthiofian  to  change  his 
fiifi^  or  \.\\t  Leopard  his  fpots,''  as  for  us,  thus 
accuflomed  to  do  evil^  to  learn  to  do  well.  So 
that  thofe  who  do  not  in  early  life,  remember 
their  Creator,  and  receive  the  Gofpel  of  theirRe- 
decmer  with  meeknefs  ;  may  come  at  length  to 
receive  it  with  mockery  and  derifion  j  *'  crucifying 

to 


in  its  grojfer  Formsy  &^c.  69 

to  themfelves  the  Son  of  God  afredi,  and  put-  Serm, 
ting  him  to  an  open  Ihame  :  *'    To  whom  there      m, 
remaineth  no  more  facrifice  for  fin."     And  thus 
the  gofpel   which  was  ordained  unto  life^  proves 
only  the  favour  of  death  unto  death. 

But, 

2.  Let  us  not  conclude  that  we  are  true  Chrif- 
tians,  and  intitled  to  the  falvation  of  the   goipel, 
merely  becaufe   we  are  not  flagrantly   immoral 
and  vicious  in  our  lives.  '  For  akho'  we  may,  in 
the  fenfe  of  theApoftle,  have  laid  apart  all  filthi- 
nefs^  and  fuperfiuity  of  naught inefs  %    we  may  yet 
fall  fhort  of  that  holinefs^  without  which  no  man 
(hall  fee  the-  Lord.     The  gofpel  has  not  anfwered 
it'sdefign  upon  us,  'til  we  have  fo  received  the 
truth  into  our  hearts,  as  to  be  fan^iified  by  it  ; 
*til  we  are  "  transformed  by  the  renewing  of  our 
minds,  and  the  wafhing  of  the  HolyGholV'  into 
the  image  of  God  and  of  our  Saviour.    This  is  the 
great  end  propofed  in  the  gofpel  ;  in  order  where- 
unto,  it  is  to  be  meekly  hearkened  to  from  time 
to  time  •,  it  muft  be  ingrafted  into  our  hearts  j 
and  incorporated,  if  I  may  fo  exprefs  it,  with  our 
very    fouls  and   natures  —  But  I  fhall  have  oc- 
cafion  to   fpeak  more  upon  this  point  hereafter, 
in  another  difcourfe. 

3.  Suffer  me  to  warn  all  v/ho   allow  them- 
felves in  any  vicious  practices,  efpecially  in  fuch 
fins  as  the  light  of  their  own   confciences  con- 
F  3  demns. 


70  On  renouncing  Vice 

Serm.   demns,  immediately  to  renounce  them -,  that  fo 
III.       they  may  be  in  a  capacity  for  duly  receiving  the 
doclrines  of  the  gofpel  ;  and  may  bring  forth  the 
fruits  of  righteoufnefs   unto  life   eternal.      Give 
heed  to  the  divine   admonition  in  my  text ;  and 
lay  apart  all  filthinejs  and  fuperfluity  of  naught i- 
nefs  :  for  then,  and    not    'til    then,  will  you  re- 
ceive with  meeknefs  the  ingrafted  word^  which  is- 
able  to  ja^ve  your  fouls.     Do  not   endeavour,    I 
befeech  you,  to  ftifle  the  convictions  of  your  own 
minds  and  conf:iences,  which    may  perhaps  tell 
^omc  of  you,  that  you  are  particularly  concerned 
in  this  counfel.  If  your  own  hearts  condemn  you, 
as  habitual  tranfgreflbrs  of  God's  commandments, 
remember   that  "  He  is  greater  than  our  hearts, 
and  knoweth  all  things  i"  and  that  He  "  novr 
commandeth  all  men  every  where  to  repent,  for 
that  he  hath  appointed  a  day,  wherein    he  will 
judge  the  world  in  righteoufnefs."     Wc  arc  apt 
to  be  partial  to  ourfelves  \  to  make  too  favoura- 
ble allowances  •,  to  make  the  bed  of  every  thing, 
on  our  own  fide.     But  if,  notwithftanding  this 
natural  propenfity  to  think  and  judge  favourably 
of  ourfelves,  our  own    hearts    ftill   mifgive  and 
condemn  us ;  how  much    more  furely  wili   that 
God  condemn  us,who  is  greater  than  our  hearts  ? 
WMio  is  no  refpe(5lor  of  perfons  ^.  and  whofe  judg- 
ment is  always  according  to  truth  ? 

Be  affured,  that  while  you  are  knowingly  and 
habitually  guilty  of  any  immoral  pradiccs,  you 

arc 


in  its  gr offer  Forms ^  ^c.  T^ 

are  not  only  out  of  the  kingdom  of  God,  hut  Serm, 
far  from  it  -,  fo  far  that  you    are  not  even^  in  a      HI. 
capacity,at  prtrfent^to  receive  that  gofpel,  which  is  v- 
defigned  to  bring  you  into  it  •,  and  to  make  you 
the  heirs  of  falvation.     Let   us  therefore  lay  our 
hands  upon  our  hearts,  and   afk  ourfclves  as  in 
the  prefence  of  God,  who  will  judge  us  another 
day,  whether  we  have  laid  afar t  all filthinefs  and 
fuperfluity  of  naughtinefs  ?  Or  whether  we  hve  in 
known,  wilful  Sin  ?  Is  there  no  kind  of  profane- 
nefs  or  difTolutenefs  ;  no  kind  of  falHiood  or  un< 
righteoufn.fs  ;  nofm  again  ft  God,  our  neighbour 
or  ourfelves,  evidently   contrary  to  the  light  and 
law  of   nature,  which  we  indulge  ourfelves  in  ? 
What  anfwer  do  your  confciences  make  ?  Guilty^ 
or  not  guilty  ?  If  you    are  not  guilty,  it  may  be 
rationably  concluded,either  that  y oil  have  already 
received  the  ingrafted  word  into  your  hearts,  or 
that  you  will  foon  do  fo  ;  and  gradually  «  cleanfe 
yourfelves    from  all  filthinefs  of  fleflj  and  fpirit ; 
perf elding  holinefs  in  the  fear  of  God."  There  is  a 
good   foundation  laid,  when  perfons  are  become 
Jfober  and  moral   in  their  lives  ;  tho'  they    may 
ftill  fall  fliort  of  that  religion  which  is  pure  and  un- 
defiled  before  God  and  the  Father.     But  if   you 
ftill  live  \n  filthinefs,  and  xht  fuperfluity  of  naugh- 
tinefs ;  you  come  (hort,  not  only  of  the  Chriftian 
chara£ier^    but  even   that  of  a    fober,    virtuous 
Pagan.     Nor  is  it  to  be  wondered  at,  if  perfons 
of  this  flagitious  charader,  who  daily  fin  againft 

F  4  the 


7  2  0?i  renouncing  Vke^  &^c. 

Serm.  the  light  of  natural  confcience,  fhould  continue 
II f.  inimical  in  their  hearts,  to  the  doctrines  of  the 
gofpcl ;  'til,  having  filled  up  the  meafure  of  their 
iniquities,  they  receive  the  due  reward  of  their 
deeds.  However,  the  cafe  even  of  fuch  profli- 
gate finners,  (if  there  are  any  fuch  amongft  us)  is 
not  quite  dcfperatc  •,  tho'  the  longer  they  per- 
feverc  in  their  evil  courfes,  abufing  the  goodnefs 
and  patience  of  God,  which  is  defigned  to  lead 
them  to  repentance  •,  the  lefs  ground  there  will  be 
to  hope  for  their  reformation.  "  Wherefore  as 
'*  the  Holy  Ghoft  faith,  to  day,  if  ye  will  hear 
'  his  voice,  harden  not  your  hearts  -,  as  in  the 
**  day  of  provocation  — when  your  fathers  temp- 
*'  ted  me —  Wherefore  I  was  grieved  with  that 
*'  generation  -,  and  faid,  they  do  always  err  in 
*'  their  heart  ;  and  they  have  not  known  my 
*'  ways.  So  I  fware  in  my  wrath,  they  fhall 
*'  not  enter  into  my  reft.-  Take  heed,  brethren, 
*'  left  there  be  in  any  of  you  an  evil  heart  of  un- 
*'  belief  in  departing  from  the  living  God.  But 
"  exhort  one  another  daily  while  it  is  called,  To 
"  Day  ;  left  any  of  you  be  hardened  thro*  the 
3- 7-  "  deceitfidnefs  offtnr 


SERMON 


SERMON     IV, 


73 


Upon  the  Neceflity  of  yielding  a 
praEiical  Obedience  to  the  Gofpel, 
in  order  to  obtaininor  the  Salvation 


prop 


ofed  in  it. 


James  I.    2r,   22. 

hAY  apart  all  filthinefs  and  fuperjluity  of  naugh- 
tinefs^  and  receive  with  meeknefs  the  ingrafted 
wordy  which  is  able  to  fave  your  fouls.  But  bs 
ye  doers  of  the  word^  and  not  hearers  only^  de- 
ceiving your  own  felves, 

IT  is  unqueftionably  the  duty  of  all  Chriftlans  SERAi. 
to  be  hearers  of  the  word  read  and  preached      jy, 
in  the  affemblies  of  the  faints  ;    this  being  a 
divine  inftitution  :  As  was  fhown  in  thtfirfi  dif- 
courfe  upon  this  fubjecl. 


In  the  next^  the  duty  of  receiving  the  word 
with  meeknefs  was  more  particularly  confidered, 
and  bforced. 

It 


74  0?i  the  Necejfity  of  obeying 

It  was  fhown  in  the  laft  difcourfe,  That  in 
order  to  our  receiving  the  word  in  a  futable  man- 
riv-r,  {o  that  the  defign  of  it  may  be  anfwered  up- 
on us,  it  is  necefTary  that  we  lay  apart  all  fiUhi- 
nc[s  and  jiipcrjluity  of  naughlinefs  \  or  in  other 
words,  that  we  renounce  vice  and  immorality  in 
:i\\  lis  grojfer  f onus.  It  is  not  poflfible  for  thofe 
who  are  regardkfs  even  of  natural  rd\g\on  •,  and 
who  arc  2:iven  over  to  work  all  uncleannefs  with 
grecdincfs  ;  it  is  not  pofTible  for  fuch  abandoned 
finncrs,  continuing  fuch,  to  receive  the  revealed 
word  of  God  with  a  proper  temper  of  mind. 
They  are  not  in  a  prefcnt  capacity  for  giving  a 
due  reception  to  the  Gufpel  ofCTirifl:.  '  There  is 
fomewhat  previoufly  requifite,  or  preparatory, 
thereto  ;  which  is,  that  tliey  relinquish  their  bru- 
tal luft.s  and  all  grofs  immoralities  •,  and  arc 
heartily  defirous  of  being  taught  the  way  that 
leads  to  eternal  life  :  Then,  and  not  before,  are 
perfons  capable  of  giving  that  cordial  and  meek 
reception  to  the  ingrafted  word,  which  is  required 
in  order  to  the  falvation  of  their  fouls. 

This  is  a  fhort  view  of  the  fubjec^  ib  far  as  it 
has  been  treated  already  :  And  the  next  thing  in 
courfe,  according  to  the  method  propofed,  is  to 
fhow, 

FOURTHLr,  The  necefTity  oUheying  ihcL 
Gofpel,  in  order  to  our  receiving  the  falvation  of 
it.     The  apoftlc  tells  us,  that  the  ingrafted  word  is 

able 


the  TVord.  75 

Me  to  fave  our  fouls  :  But  immediately  fubjoins,  Serm, 
"  But  be  ye  doers  of  the  word,  and  not  hearers      \\\ 
"  onl)\  deceiving  your  own  felves."  q.  d.  "  God  ^ 
having  revealed  to  you  the  way  of  life  and  falva- 
tion,  it  behoves  you  carefully  to  hearken  to  this 
revelation,  and  meekly  to  receive  it.     But  I  warn 
you  againft  fo  fatal   an  error  as  this,  that  barely 
hearing  the  Gofpel  of  the  kingdom,  without  o- 
beying  it,  will  intitle  you  to  that  falvation  which 
is  revealed   to  finners  therein.     You  will  groHy 
and  fatally  delude  yourfelves,  if  you  exped  fal- 
vation  upon  any  other  terms,  than  thofe  of  con- 
forming your  tempers  and  manners  to  the  rules 
of  life  contained    in  this  revelation,  which  you 
hear,  and  profefs  to  receive. 

It  will  be  apparent  to  every  one  who  carefully 
looks  into  this  Epiftle,  that  St.  James,  the  author 
of  it,  defignedly  combates  fome  libertine  notions 
of  Chriftianity,  which,  began  in  thofe  early  times, 
to  creep  into  the  church  •,  which  notions  when- 
ever, and  wherever  they  prevail,  mufl:  in  a  great 
meafure,  fruftrate  the  defign  of  the  Gofpel  ; 
which  is  to  make  men  truly  good  and  virtuous 
here,  in  order  to  their  being  happy  hereafter. 

It  is  indeed  ftrange  that  all  men,  even  upon 
the  moft  flight  and  curfory  view  of  Chriftianity, 
as  it  is  delivered  to  us  in  the  new  teftament,  lliould 
not  immediately  fee  that  it  is  a  do5irine  according 
to  Godlinefs^  not  a  doflrine  of  Ucentioufnefs  ♦,  that 
the  great  aim  of  it,  is  to  make  us  fear  and  love 

God, 


76  On  the  Necejfity  of  obeying 

Si'.  RM    God,  and   work  righteoufnefs  ;    that  it  promifes 
IV.      eternal  life  only  to  xlvz  pure  in  heart,  and  holy  in 

^^ — -v-*-^  all  manner  of  converfation  ;  and  that  it  is  fo  far 
from  giving  wicked  men,  continuing  fuch,  any 
hopes  of  pardon  and  faivation,  that  it  affures  rhem 
of  the  contrary,  in  the  mart:  plain,  (Irong  and 
emphatical  terms.  It  is  very  ft  range  that  every 
one  /hoiild  nut  at  once  {ct  that  this  is  the  real 
truth  of  the  cafe  ;  without  attempting  to  evade 
tl-ke  matter  by  any  kind  of  diftin(ftions  or  refinc- 
rrcnts.  But  alas  !  f  j  devoted  are  ion>e  men  to 
their  luQs,  and  at  the  fame  fo  K  th  to  renounce 
all  the  hopes  of  a  bleffed  immortality,  that  they 
will  endeavour  to  make  a  life  of  fin  and  difobedi- 
ence,  no  infuperabic  obftru6tion  or  bar,  in  the 
way  of  their  faivation  ;  fpeaking  peace  to  thcm- 
felves  while  they  arc  walking  in  the  paths  of  de- 
f^ru(fl:ion,  and  the  moft  certain,  inevitable  ruin. 
Thus  it  is  that  fomc  perfons  in  every  age  and 
country,  fince  the  Gofpel  has  been  promulgated 
to  the  world,  have  hctn  deceiving  their  ownfeives  ; 
by  imagining,  that  the  being  doers  of  the  wordy 
v/as  not  re.illy  neceffary  in  order  to  the  obtaining 
cf  God's  favour,  and  future  blcfiednefs. 

Now  1  am  to  Ihow  in  general  in  this  di^courfe^ 
the  indifpenlable  ncccffiry  of  obeying  tlie  Gofpel 
in  order  to  (Uir  being  intitled  to  the  faivation  of 
it  :  leaving  fome  ot  the  moft  common  miftakes 
and  errors  concerning  this  important  point,  to  be 
more  particularly  confidcrcd  and  refuted  hereafter. 

And 


the  Word.  77 

And  that  all  fuch  notions  in  general,  are  vain  and  Sfrm. 
delufory  •,    that   the  Gofpcl  mull:  be  obeyed^  as      iv. 
well  as  heard  and  received  •,    ^nd  that  no  incor- 
rigible fjnner  fh-ili  inherit  the  kingdom  of  God  ; 
appears,  in  thtfirsf  place. 

From  a  general  view  of  Chriftianity,  as  con- 
taining precepts  and  commandments^  given  for  the 
regulating  of  our  conduB^  as  well  as  principles 
and  dc Brines^  for  the  regulating  of  our  fmlh. 
Whoever  looks  into  the  new  teftament,  will  find 
thert  a  fyftem  of  religion,  which  confids  partly 
of  dodrinal  truths  to  be  aflented  to,  ai.d  partly 
of  commands,  prefcribing  to  us  what  is  to  be 
done  ;  the  former  being  ufually  called  the  Ore- 
denda^  the  latter,  the  Agenda  of  religion.  It  is 
not  more  plain  and  evident,  that  Chriftianity  con- 
tains certain  principles  that  are  to  be  believed  ; 
principles  refpecling  the  nature  and  moral  govern- 
ment of  God  -,  the  perfonand  offices  of  our  Saviour 
Jefus  Chrift  ;  a  future  exiftence  ;  the  refurredion 
of  the  body  •,  a  judgment  to  come  •,  and  a  (late 
of  rewards  and  punifhments  to  fucceed  ;  (  this  is 
not  more  evident,  I  fay)  than  that  the  fame  reli- 
gion contains  a  great  variety  of  precepts,injunclions 
and  prohibitions,  delivered  to  us  as  to  creatures 
that  have  a  part  to  a5f  ;  precepts  refpecling  our 
behaviour  towards  God,  towards  our  Redeemer, 
towards  our  neighbour  ;  and  fome  that  more  im- 
mediately refpefl  the  government  of  ourfelves. 
In  other  words,  it  is  not  lefs  certain  and  obvious, 

that 


7  8  0?t  the  Necejftty  of  obeying 

Sf^M.  that  the  gofpel  confiders  us  as  aclive  moral  Crea- 
IV.      tures,  whofe  hearts  and  manners  are  to  be  formed 

' — V — '  and  regulated  by  the  laws  therein  contained  •,  than 
that  it  confiders  us  as  intclledlual  Creatures,  who 
or.ght  to  receive  and  embrace  the  truths  that  are 
therein  revealed  to  our  undcrftandings.  It  being 
evident  then,  from  the  moft  curfory  view  of 
Chriftianity,  that  it  is  not  only  a  rule  of  faith^ 
but  o\  fratlice  alfj  ;  it  is  as  certain,  that  we  are 
obliged  to  obey,  it,  confidered  in  the  latter  of  thefc 
refpeds,  as  that  we  are  bound  to  believe  it,  con- 
fidered in  the  .former.  No  one  can  fhow,  that 
we  are  more  (Irongly  obligated  to  believe  what 
God  has  revealed,  than  we  are  to  do  what  he  has 
required.  He  is  doubrlefs  as  juft  in  his  com- 
mands, as  he  is  true  and  faithful  in  his  words  and 
promifes  :  Nor  can  his  Authority  be  more  pro- 
perly called  in  queftion  in  one  cafe,  than  his  vera- 
city in  the  other.  From  hence  it  appears,  that 
wc  are  !io  lefs  bound  to  be  doers  of  the  wordy  than 
we  are  to  be  bearers  and  believers  of  it.  All  the 
laws  which  God  has  given  us,  were  given  that 
ihey  might  be  obferved  •,  not  that  tiiey  might  be 
broken.  And  indeed  if  they  may  be  difregarded 
with  impunity  ;  I  fee  not  why  it  is  neccflary,  that 
we  fhould  even  be  believers.  For  it  is  to  be  re- 
membred,  that  tho'  this  is  one  of  God's  com- 
mandments, that  we  believe  in  him  whom  he  hath 
pnt  i  yet  it  is  not  more  truly  one  of  the  my  than 
Uiis,  that  we  love  Him,  and  love  our  neighbour. 

And 


th&  Word.  79 

And  why  that  command,  by  which  jaith  is  in-  Serm. 
joined  upon  us,  may  not  be  difpenfcd  with,  and  jy, 
/et  afide  as  being  ot  no  confequence  \  as  well  as 
fome  other  commandments  oi'  the  Gofpel,  no  one 
can  afTign  a  reafon.  So  that  if  we  may  be  faved 
without  doing  the  word,  I  am  bold  to  aflert  we 
may  be  faved  without  believing  or  receiving 
it.  God  requires  the  latter  no  more  plainly  and 
peremptorily  than  he  does  the  other.  And  as 
foon  as  any  one  will  fliow  how  we  may  be  intided 
to  falvatioji,  without  obedience  ;  I  will  Ihow,  at 
lead  by  fimilar,  if  not  by  the  fame  Arguments, 
how  we  may  be  intitled  thereto,  without  believ- 
ing one  fyllablc  of  the  ChrilVian  revelation,  with 
whatever  evidence  of  its  truth  it  may  come  to  us. 
We  may  confider,  the  matter  in  a  difFcr- 
cnt  point  of  light,  which  will  bring  us  to  the  fame 
conclufion  at  lad. — We  are  the  profefled  difciptes 
of  Chrift,  acknowleding  him  for  our  teacher,  maf- 
ter  and  lord.  We  are  therefore  to  confider  what 
fort  of  teacher  he  was  •,  what  he  undertook  to 
inllru(ft  men  in  in  •,  •  order  to  know  whether 
we  really  come  up  to  the  characfler  of  hisdif- 
ciples,  or  fall  fhort  of  it.  There  have  been  differ- 
ent kinds  of  teachers  in  the  world  ;  and  (till  are. 
Some  inft:ru(fl  in  one  art  or  fcience,  fome  in 
another.  Now  our  Saviour,  Jelus  Chrift,  came 
into  the  world,  as  a  teacher  of  true  religion. 
He  came  to  make  known  to  us  many  divine 
truths  3  thofe  things  that  belong  to  our  peace  ; 

and 


8o  On  the  Necejftty  of  obeyi?7g 

and  to  inflrudl  us  how  to  ferve  God  in  this  World, 
in  (;rder  to  our  being  happy  in  his  favour  in  the 
world  to  come.  Here  his  teachings  and  inftruc- 
tions  all  terminate,  as  to  the  end  of  them.  Now 
a  dijciple  of  any  one,  is  he  that  learns  of  him  that 
fcience,  art  or  bufincf*',  of  which  he  is  the  pro- 
feflcd  teacher.  He  that  does  fo,  is  truly  and  pro- 
perly a  difciple  -,  otherwife  he  is  only  a  nominal 
one.  A  perfon,  in  ancir^nt  times,  would  not 
have  been  deemed  a  difciple  of  Socrates^  while  he 
lived  after  the  principles  and  maxims  of  Epicurus^ 
altho'  he  frequented  the  fchool  of  the  former,  and 
not  of  the  latter.  Let  him  have  called  himfelf  by 
what  name  he  would,  others  would  reckon  him 
a  difciple  either  of  one  or  of  the  other,  according 
to  the  principles  which  he  embibed,  and  the 
maxims  of  living,  which  he  embraced  and  fol- 
lowed. How  then,  does  be  come  up  to  the 
character  of  Chrift's  difciule,  who  docs  not  learn 
of  hin),  that  temper  and  behaviour,  that  art  of 
holy  and  virtuous  Hving,  which  Chrift  came  to 
teach  *,  and  which  is  indeed  the  fame  thing  with 
that  pravflical  obedience  to  the  word,  the  necefTity 
of  wfiich  I  am  now  endeavouring  to  fliow  ? 
7'hofc  who  live  and  a(fl  according  to  other  rules 
and  maxims,  than  thofc  of  our  divine  mailer, 
Jefus  Chrift,  cannot,  with  truth  and  propriety, 
be  (lyled  his  difciples  and  followers,  any  more 
than  an  Epicurean  Voluptuary  could  be  called  a 
difciple  of  Socrates  or  P/^/c?. 

Indeed 


the  Word,  8i 

Indeed  if  the  whole,  or  principal  defign  oFSkrh* 
our  Saviour,  in  taking  upon  himldf  the  character  IV* 
and  ofHce  of  a  teacher,  had  been  to  give  us  a 
Creed  •,  or  to  inftru'fl  us  in  certain  religious  notions 
and  principles,  without  referring  them  to  prac- 
tice \  ■  we  might,  in  that  cafe,  be  called  his  dil- 
ciples,  if  we  embraced  thofc  principles,  however 
flagitious  we  might  be  in  our  lives  and  manners. 
But  when  we  refled,  that  the  lefTon  which  Chrllt 
came  to  teach  us,  refpefls  the  regulation  of  our 
hearts,  tempers  and  behaviour  ;  that  the  great 
aim  of  all  his  inftrudions,  is  to  reclaim  men  from 
thtrir  evil  and  vicious  courfes  ;  and  to  bring  them 
to  a  refL^mblance  of  the  divine  purity,  goodnefs 
and  hoiinefi^i  in  order  to  their  being  happy  here- 
after ;  when  we  refle6V,  I  fay,  that  Chrift's  doc- 
trines and  inftrudions  all  terminate  in  this  point, 
it  is  m.anifc^ft  that  thofe  who  call  themfelves  his 
difciples,  without  departing  from  iniquity,  and 
living  as  he  has  taught  them  to  live,  compliment: 
^hemfelves  with  a  name,  which  does  not  belong 
to  them  ;  and  have  no  neafon  to  expect  any 
good  will  finally  accrue  to  them  from  his  media- 
tion. They  are  deditute  of  the  main,  the  moll 
cffential  <:haraderifl:ic,  of  Chriftians  *,  which  is  a 
temper  .and  behaviour  correfponding  to  the 
maxims  and  precepts  of  Chrift's  religion  ;  and  to 
that  example  which  he  has  left  us,  thai  ive  nugli 
fsllow  hisfteps. 

AcazABLY  to  what  is  here  faidj  we  often  find 
G  •  owr 


8  2  Oft  the  Ncccjfity  of  obeying 

Se  RM.  ourSaviour  reproving  the  inconfidency  and  abfur- 
I\r,  dity  of  thofc,  who,  while  they  acknowledge  him 
f)rtheirLord,do  not  walk  according  to  his  injunc- 
tions. "  Why  call  ye  me,  Lord^  Lord^  fays  he, 
and  do  not  the  things  which  I  fay/'  q.  d.  '*  With 
what  propriety,  with  what  modcfty,  can  yoa 
own  fuch  a  relation  to  me,  as  that  of  difcrplcs  to 
a  mafter  and  Lord,  while  you  do  not  demean 
yourfelves  anfwerably  thereto  ?  While  you  give 
no  heed  to  my  words  and  counfrls  ;  but  fct  them 
at  naught  ?  Either  Uve  according  to  tliefe  rules 
which  I  teach  and  prefcribc  ;  or  ceafe  to  mock 
me,  and  to  delude  yourfelves,  by  calling  me  your 
Lord!   *' 

At  another  time,  when  ourSaviour  was  fpeak- 
in"-  of  himfelf  as  one  divinelv  authorifed  to  draw 

o  • 

difciples  and  followers  after  him;  and  accordingly 
invited  people  to  ccme  unto  bm,  and  to   le^irn  of 
him  •,  this  was  not  fo  much,  that  they  might  be  in- 
truded in  certain  fpeculative  truths,  as  that  they 
might   learn  the  art  of  governing  their  tempers^ 
and  living  well.  "  Come  unto  me,fays  he, — take 
my  yoke  upon  you,  and  learn  of  me  \  for  I  am 
meek  and  lowly  in  heart  \  and  ye  Ihall   find  reft 
unto  your    fouls."      We  here   fee,  that  tho'  by 
coming  to  Chrift,    is  intended  receiving   him  in 
the  character  of  a  divine   teacher ;  yet  this   is  in 
order  to  a  farther  end  ;  which  is,  fubmitting  to  be 
directed  by  him  in  the  way  to  happinefs.     There 
is  Tiocomtniy  ox  going  toChrift,  to  any  good  pur- 

pofc 


I 


the  Word.  8  3 

pofe,  without  taking  his  yoke  upon  us,  and  learn-  Serm, 
ing  of  him  to  be  meek  and  lowly  in  heart,  IV. 

Upon  the  whole  then,  Chriftianity  appears  to 
be  a  pra6lical  fcience  -,  the  art  of  living  pioufly 
and  virtuouQy.  The  drift  and  fcope  of  our  great 
matter's  dodlrine  and  preaching,  was  to  make  us 
abandon  our  fins  and  lufts  of  every  kind  ;  and  to 
form  us  to  a  refemblance  of  himfelf,  who  is  the 
image  of  theinvifihleGod,  Thofewho  do  not  learn 
of  him  to  be  fincerely  good,  learn  nothing  to  pur- 
pofe  ;  and  know  nothing  as  they  ought  to  know  it. 
We  cannot  be  called  his  true  difciples  and  follow- 
ers, without  putting  on  that  temper  and  be- 
haviour, which  his  laws  and  example  recommend 
to  us,  or  rather  injoin  upon  us.  And  if  we  are 
not  really  his  difciples,  but  are  fo  in  name  only, 
certa'nly  we  cannot  hope  for  falvation  by  him. 
So  that  confidering  the  matter  in  this  light,  it  is 
evidently  neceflary  that  we  obey  the  word,  as  well 
as  hear  and  believe.  And  we  do  but  deceive 
our  own  f elves ^  if  we  expedl  tobefaved  upon  any 
cafier  terms. 

Rut  for  the  farther  confirmation  of  the  point 
before  us,  let  me  produce  twc  or  three  paflages 
of  fcripture,  wherein  the  end  of  Chrift's  coming 
into  the  world,  and  of  the  gofpel  difpenfation,  is 
more  explicitly  declared.  Our  Saviour  tells  us, 
that  he  came  "  to  call  finners  to  repentance." 
5/.  Faul  fays,  that  he  "  gave  himlelf  for  us,  that 
he  might  redeem  us  from  all  iniquity,  and  purify 
G  z  unto 


84  On  the  Necejftiy  'of  cbeyiitg 

Sfrm.   unto  liimfclf  a  peculiar  people  zealous  of  good 
\\r^       works.'*     The   fame "apoflle    tells    us,    that  the 
grace  of  God  has  appeared  unro  i:s,    •'teaching 
us  that,  denymg  ilngodlincfs  and    worldly  lulls, 
we  fhouid  live  foberly, '  righteoufly  and'  godly   in 
the  World."  5"/!  yioi'/;  tells  us,  that'Whoib  com- 
tinittrthfin,  is  of  the  Devil  •,  and  that '^*  for  this 
piirpofe  the  Sen  of  God^'was  maniftlted,  that  he 
n.ightdedroy  the  works  of  ChcT^evil.*'    And  we 
know,  that  our  Lord  was  called  Jefth^    brcaufe 
he  v/as  to  "fave  his    people  from    their  finS.'* 
From  thcfe'  and  fuch-li1<:c  pafTages  oPfcripture,  the 
hecefTity  of  departirtglVom  iniquity,  arid  of  obey- 
ing the  gofpel,  is  manifefl.     SurL^lytl'.at*  cannot 
be  looked  upon  as  unnecefiary,  v/hich;  is"  thus  de- 
dared  to  be  One'  great  end  of  our  lidrd'-s  mani- 
fedation  in  the  flem.     But  how  is  djiis'' declared 
end  of  the  goipe],  and  the  grace  of  (jod  appear- 
ing therein,  anfwc red  upon  us,  if  v;e  pcrfcvere  in 
our  evil  ways,  inllend  of  being  led  to  repentance.? 
IFwe  indulge  to  ungodlincfs   and  worldly  luds, 
indead  of  denying  them  ?   If  we  are    zealous   of 
l)ad  works,  inftead  of  good  ?  If  the  works  of  the 
Devil  are  prac^lifcd  by  ls,  inRcad  of  being  deflroy- 
ed  in  us  ?  If  we  renriin  under  the  dominion  and 
power  of  fin,  inf^ead  of  being  made  fee  from  it, 
tfnd  [)ccoming  the  fTvants  of  righteoiifi.efs  ?  Can 
any  one  imagine  that  the  triie  ir.tent  and  -defign  of 
Chrilt's  g'^f^el   is  anfwered    upon  them,  before 
tlrey  **-ceafe  to  do  evil,  and  learn  to  do  well  ?" 

Certainly 


the  Word.     '  85 

Certainly  no  vicious,  iinrightt^ons  man,  is  what  SerM, 
the  Gofpel  is  intended  to  make  hirn  :  No  peribn  IV. 
of  this  cl>ara(5i:er,  has  complied  with  the  true  and 
declared  defign  oF  this  difpenfation  of  the  grace 
of  God.  And  if  not,  is  it  not  manifeftly  ab- 
furd  to  fuppofe  that  fuch  aonej  can  be  intitled 
to.thefalvation  revealed  therein  ?  Why  may  not 
a  vicious  Heathen^  v/ho  never  heard  of  the  gof- 
pel, be  intitled  to  the  bkllings  of  ir,  as  well  as  a 
vicious  Chriftian^  on  whom  it  has  had  no  efifed  ? 
and  who  is  as  wicked,  perhaps,  if  not  more 
wicked,  than  he  would  have  been,  if  this  grace 
had  never  appeared  to, him  ?  Will  not  a  profcffed 
Chriftian,  who  has  not  really  complied  v/ith  the 
great  defign  of  the  gofper,any  more  than  a  Pagan^ 
be  as  certainly  condemned  hereafter,  as  if  he  had 
been  a  Pagan  himfelf  ?  It  does  not  appear  from 
fcripture,  that  any  good  iliall  finally  refult  to 
thofe  who  hear  the  gofpel,  but  in  proportion  as 
they  are  made  really  better  by  it  ;  having  fallen 
in,  and  concurred  with  the  defign  of  God's 
grace  revealed  to  us  therein. 

We  may  confider  this  matter  ftill  in  another 
light  •,  which  will  farther  evince  the  neceHTity  of 
obeymg  the  v/ord.  The  Golpel  informs  us,  that 
in  order  to  our  falvation,  it  is  neceffary  that  we 
fliould  be  horn  again  \  born  of  God  •,  horn  of  the 
jpirit  \  that  we  put  off  the  old  man  with  his  deeds  \ 
thar  wQput  on  the  nevj  man  ;  that  1,  we  vjalk  in 
the  fpirit^  and  bring  forth  the  fruits  cfthefpnt ; 
G  3  and 


86  On  the  Necejffity  of  obeying 

SfrM.  3nd  the  like.  Now  I  would  afk,  what  is  the 
IV.  meaning  of  all  thefe  phrafes  ?  What  is  the  true 
import,  and  real  amount  of  them  ?  Is  it  not  mani- 
ftflly,  this,  that  finners  muft,  by  the  gofpel, 
and  the  co-operation  of  the  fpirit  and  grace  of 
God  therewith,  be  turned  from  fin  to  righteouf- 
nefs  ?  that  their  hearts  which  were  before  corrupt> 
and  eftranged  from  God,  muft  be  purified,  and 
turned  to  him  ?  And  that,  in  confcquencc  hereof 
they  "  walk  in  all  his  commandrPients  and  ordi- 
nances blamelefs  ?  **  This  is  manifeftly  that  nnv 
lirib,  or  regeneration  -,  that  futting  off  the  old 
man  with  his  deeds^  and  putting  on  the  new  many 
of  which  the  icriptures  fpeak  :  And  the  thing  is 
in  itfelf  very  plain  and  intelligible,  how  great  a 
myjlery  foevcr,  either  the  ancient  or  modern 
jNichodemus*s  and  mafters  in  JJraeU  have  made  of 
it.  If  therefore,  it  is  necefifary  that  a  man  be 
born  again,  in  order  to  his  falvation  ;  and  if  this 
is  the  proper  notion  of  regeneration  ;  then  cer- 
tainly it  is  necefifary  to  obey  the  gofpel,  in  order 
to  that  end.  For  fuch  a  change  of  heart  and  man- 
ners, as  is  denoted  by  the  terms  horn  again^  and 
hern  of  the  fpirit^  implies  and  involves  in  it,  the 
obedience  here  intended. 

I  AM  fenfible,  thatfome  pcrfons  have  invented 
another  fort  o\  regeneration^  which  leaves  the  fub- 
jeft  of  it  much  as  it  found  him, — *'  to  every 
good  work  rcbrobate  •, "  and  which  a  man  may 
experience^  without   being  really  any  better  than 

he 


the  Word.  87 

he  was  before  ;  any  more  like  to  God  ;  any  more  Serm, 
obfervant  of  his  laws.  Yea,  I  wiih.  there  was  not  IV. 
reafon  to  fay,  that  that  which  many  have  taken 
to  be  their  regeneration^  and  a  bting  filled  with  th^ 
fpirity  might  be  more  properly  called  a  Pojfeffion  \ 
leaving  them  much  worfe  than  it  found  them  ; 
lefs  careful  to  ''  order  their  converfation  aright-,'* 
lefs  juft,  fober,  humble  and  charitable,  than  they 
were  in  what  they  called  their  carnal,  unregenc- 
ratc,  unconverted  (late.  According  to  this  No- 
tion of  regeneration,  I  acknowledge  that  a  perfon 
may  be  born  again,  and  yet  not  become  a  doer  of 
the  word.  But  the  fcriptures  know  of  no  re- 
generation, befides  that  wLich  confifts  in  a  real 
change  of  heart  and  manners,  from  fm  and  un- 
righteoufnefs  to  holinefs ;  a  regeneration,  from 
which  obedience  to  the  laws  ofChriftianity  is  infep- 
arable  ;  and  with  which,  habitual  finning  is  abfo- 
lutcly  inconfiftent.  *^  Whofoever  is  born  of  God, 
doth  not  commit  fin,for  his  feed  remaineth  in  him'j 
and  he  cannot  fin,  becaufe  he  is  born  of  God."  So 
that  while  we  keep  to  this  idea  of  regeneration* 
to  fay  that  it  is  necelTary  we  Ihould  be  born 
again,  is,  in  efFed  to  fay  neither  more  nor  lefs 
than  this,  that  it  is  necefiary  we  (hould  become 
holy  in  heart  and  converfation,  by  God's  afliflance 
and  grace  ;  which  is  the  fame  thing,  in  other 
words,  with  being  dcers  of  the  wordy  or  yielding 
a  practical  obedience  to  the  gofpel  of  Chrift.  Ic 
b,  therefore,  to  be  hoped  that  none  who  aflert 
G  4  the 


83  On  the  Neceffi/y  of  obeying 

S:-.  i^^vT.    ^'^^  r  cc-flity  of  the  former,  will. call  i«  quellion 
;7^       the  ncccfTity  of  the  latter. 

,-*-j       It  may  be  added  here,  that  the  repentnr,ce   of 
/Ir.ners  is  always  fuppofed  in  the  new   tcftament, 
to  be  an  indifpenfible    condition  of,  and    a  meet 
qualification  tor,  their  receiving  pardon  and  eter- 
n  .1  life       M  c  what  is  the  proper  notion  or  ideaof 
eva.  gdic;!:  rpentance  ?  of  that  rept  nranc^,  wiih- 
05Jt  v/hK      ^Miners  canncjt  be  faved  ?  Is  it  only  a 
flafhly,    1  .peificial  forrow  for  fin  ?  fiich  a  f^.rrow 
and  ct^ncniion,  as    is  confillent  with    perfcwring 
therein  ?   Surely  no.      It  involves   in  it   a  turning 
from   fin,  to  ^^)i\   and  righteoufnefs.     It  is   the 
aftiv^;   principle  of  a  new  life  -,  a  life  of  holinefs, 
and  obedience  to  the  divine  commandments.  1  he 
Repentance  which  falls  fh -rt  of  this ;  wiiich  leaves 
the   heart  unfub^lued   to  God  -,    t'x    repmtancc 
which  leaves  a  finncr  as  it  found  him  ;  and  is  not 
accompanied    with  a   reformation   of  mind    and 
manners  •,  is  not  that  repentance  unto  Ife,  which 
is  intended  in  the  gofptl  :  It  is  a  vain,  ineffcdual 
forrow  •,  and    fcarce  better   than  that  "  forrow  of 
the  world  which  worketh  death."    Now  if  this,  is 
the  proper  notion  of  repentance  •,  or  if  repentance 
implies  in  it,  a  forfaking  of  our  pafl  fins,  and  en- 
tering upon  a  new  courfe  of  hfe  *,  and   if  fucli  re- 
pentance is  necefTary  in  order  to  falvation  ;   then 
'certajnly  die  Z'^^r/;/^  of  die  word,  wiihrut   dchg 
it,,  cannot  intitle  us  to  eternal   life.     Evangelicai 
fepCRtincc iSjin  (liort,  gofpel-cbcxiicncein  its  ri(^ 

and 


the  JVcrd.  89 

'^\sA  pincifU  \   2iX\^   wherever  it  is,  it  will  bring  Serm. 
forth  the  fruits  that  are  meet  for  it.     So  that  to      jy, 
aflert  the  necelTKy  of  repentance,  and  yet  to  fup- 
pofe    vve  may    be  favcd  without  obedience  and 
righteoufnefs,  is  a  manifeft  abfurdity  and  contra- 
diclion. 

But  let  us  confider  a  little  more  particularly, 
to  whom  it  is  that  the  gofpv:!  itfelf  promifcs  eter- 
nal life  -,  and  whether  thtrfe  promifes  are  not  evi- 
dently reftrained  and  confined  to  ol^edient  Chris- 
tians ;  to  the  doers  of  the  w^ord^  Now  the  Apof- 
tle  tells  us,  that  Chrif!:,  '^  being  made  perfed  be- 
came the  author  of  eternal  falvation  to  .  all  them 
that  obey  hira'^  Is  there  not  here  a  plain  limita- 
tion of  that  falvation  of  yvhichChrifl:  is  the  author^ 
to  thofe  who  do  his  commandments  ?  Does  not 
the .  form  of  exprelHon  ufcd,  maniftftly  imply, 
that  fiich  as  do  not  praflically  conform  to  the 
laws  ot  Chrift,  as  well  as  believe  and  truft:  in  him, 
ihall  not  finally  fhare  in  that  redemption  which 
he  has  wrought  out  ?.  Again,  our  Saviour  fays, 
^that  the  righteous  "  fhall  go  away  into  life  eter- 
nal •,"  and  that  the  righteous  fliall  fhine  forth  as 
the  fun  in  the  kingdom  of  their  Father."  Is  the 
fame  ever  faid  in  fcripture,  of  the  wicked  and  dif- 
obeJient  ?  Or  of  ail  men  ih  common  without 
any  difcriminating  mark?  Again,  our  Lord  likens 
thofe  who  hear  his  fayings,  and  do  tbem^  to  "  a 
wife  man  that  built  his  houfe  upon  a  rock,"  whidi 
would  not  tall.     But   docs   he  make  ufe  of  the 

fame 


On  the  Necejjity  of  obeying 

fame  fimilitude,  when  he  fpeaks  of  thofe  who 
hear  \\\%  fayings,  and  do  them  not  ?  Thus  He  tells 
us,  that  they  which  "  do  the  will  of  his  Father 
which  is  in  heaven,"  fhall  enter  into  the  king- 
dom of  heaven  hereafter.  Is  the  fame  ever  faid 
of  thofe  who  perfevere  in  their  difobedience  to 
God's  will  ?  So  we  are  told,  that  "  to  them  who 
by  patient  continuing  in  well-doing,  feck  for 
glory,  honor,  and  immortality,  God  will  render 
eternal  life.**  Is  the  fame  promife  made,  in  any 
pare  of  the  Gofpel,  to  thofe  that  perfevere  in  do- 
ing evil  ?  In  fhort,  nothing  can  be  more  appa- 
rent, than  thnt  the  fcripture-promifes  of  falvation, 
are  uniformly  reftrained  and  Hmited  to  fuch  "as 
obey  the  gofpel ;  to  fuch  as  having  received  tht 
word  w::h  meeknefs  "  into  good  and  honed 
hearts,"  bring  forth  the  fruits  of  righteoufuefs 
with  patience. 

But,  that  no  doubt  may  be  left  upon  the 
minds  of  any,  with  reference  to  fo  important  a 
point,  1  Hull  now  fhow  that  all  incorrigible  fin- 
ners  in  general,  are  fo  far  from  having  any  title  to 
the  falvau:n  of  the  gofpeI,that  they  are  excluded 
herefrom, and  fcntenced  to  future  woe  and  mifery, 
by  the  mod  exprefs  and  pofuiv'e  declarations  of 
the  Gofpeliifdf.  Thus  the  apoQIe  tells  us,  that 
"  to  them  that  are  contentious  an.i  d  >  not  obey 
the  truth,  but  obey  unrighteoufnef ,  God  will 
render  indignation  and  wrath  •,  tnbulari'jn  and 
anguifh  upon  every  foul  of  man  that  dutiievi!  :" 

Ihat 


the  Word.  91 

That  "the  wrath  of  God  is  revealed  from  heaven  Serm. 
againft  all  ungodlinefs  and  iinrighteoiifnefs  of  jy, 
men,  who  hold  the  truth  in  unrighteoufnefs  :'*  < — v— -J 
And  that  "  the  Lord  Jefus  Chrift  fliall  be  reveal- 
ed from  heaven  with  his  mighty  Angels  in 
flaming  fire,  taking  vengeance  on  thetn  that  know 
not  God,  and  that  obey  net  the  Gojpel  of  ourLord 
Jefus  Chrift ;  who  fiiall  be  punillied  with  an 
everlafting  deftrudlion.'* — Hear  the  expofttilatioa 
and  admonition  of  the  fame  Apoftle  in  another 
of  his  epiftles.  "  Know  ye  not,  fays  he,  that  the 
unrighteous  (hall  not  inherit  the  kingdom  of 
God  ?  Be  not  deceived  •,  neither  fornicators,  nor 
whoremongers,  nor  adulterers,  nor  thieves,  nor 
covetous,  &c.  (hall  inherit  the  kingdom  of  God.'* 
Has  not  ouf  Saviour  plainly  told  us  to  the  flime 
purpofe,  that  the  wicked  "  fhall  go  away  into 
everlafting  punifhment  ?*'  Has  he  not  told  us,that 
in  the  judgment  of  the  great  day,  he  will  fay 
even  to  many  who  have  eaten  and  drank  in  his 
prejenccy  "  Depart  from  me,  I  know  you  not, 
all  ye  that  work  iniquity  ?  "  And  not  to  multi* 
ply  pafTages  of  fcripture  in  fo  plain  a  cafe,  only  • 
call  to  mind  the  folemn  words  of  our  Saviour,  in 
his  laft  meiTage  to  the  Churches,  in  the  Revela- 
tion of  St.  John^  towards  the  end —  "  I  am  Al- 
pha and  Omega,  the  beginning  and  the  end — He 
that  overcometh  fliall  inherit  all  things. — But  the 
fearful,  and  unbelieving,  and  abominable,  and 
murderers,  and  forcerers,  and  idolaters,  and  all 

liars. 


92  On  the  Necejftty  of  obeying 

SER>f,  I'^rs,  fhill  have  their  part  in  the  lake  that  biirn- 
IV.       cth'Airh  n;r  and  brimllone,    which  is  the  fecond 

^— ^v— -*  (icMth — Blcfied  are  they  that  do  his  command- 
ments, thar  they  may  have  right  to  the  tree  of 
lite  -,  and  miy  enter  in  thro'  the  gates  into  the 
city:  For  without  are  dogs,  and  whoremongers, 
and  murderers,  an  1  idolaters,  and  whofoever 
loveth  and  maketh  a  lye.  1  Jcfus  have  fent  mine 
Angel  to  telVify  thcle  things  in  the  Churches.  " 

You  now  fee  what  the  plain,  exprefs,  repeated 
declarations  of  the  Gofpel  are  ;  how  they  limit 
th.'  falvation  revealed  in  it,  to  them  that  obey  the 
tr;jth  •,  how  they  cut  off  from  all  hope  of  eternal 
life,  and  conlgn  over  to  future  punifhment,  all 
t  le  irreclaimable  workers  cf  iniquity.  God,  who 
has  the  fole  right  of  ordaining  and  fixing  the 
terms  upon  wliich  his  fmful  creatures  fhall  be 
received  iiiiu  favour  again  ;  and  enjoy  the 
bklTmgs  of  his  prt  fc*nce  in  the  kingdom  of  Hea- 
ven :  God  [limfclf,  I  fay,  has  declared,  that  the 
hardened,  irreclaimable  tranfgrt-ffor  fhall  never 
enter  into  his  reft  •,  and  that  oi  ly  the  pure  in 
heart  fhall  f.e  him,  and  be  happy  ii  the  enjoy- 
ment ot  him.  Nor  are  wc  to  conceive  of  thtfe 
terms  as  arbitrarily  fixed,  by  him  whofe  will 
none  can  refill,  whofe  iiand  none  can  ftay,  and 
who  is  not  accounrabL  to  any  one  for  jiis  pro- 
ceedings. No:  We  are  to  conceive  of  them  as 
terms  that  are  fit  and  reaf  enable  to  be  impofcd 
by  the  all-svife,  and  all-goou,  as  well  as  all  power- 
ful 


the  Word.  93 

ful  Sovereign  of  the  world.     In  would  have  been  Sfrm. 
inconfiftent  with  his  infinite  wifdom,    and  perted      ly. 
gobdnefs  and  holinefs,  to  have  accepted  Tinners  v— -v— ^ 
to  his  favour,    and  promifed  eternal  life  to  them^ 
but  upon  condition  of  their  returning  to  Him, 
and  keeping  his  commandments. 

And  if  we  duly  attend  to  the  thing,  we  Ihall 
fee  that  fjch  a  temper  and  pradlice  as  the  Gofpel 
requires  of  us,  is  necelTary  not  only  as  a  condition^ 
but  as  2i  qualificatim  fgr  future  happinefs.  Altho* 
this  world  is  much  better  adapted  to  the  depraved 
tafte  and  temper  of  wicked  men,  than  the  king- 
dom of  heaven  *,  yet  they  cannot  be  happy  even 
here.  God  hacconftituted  us  in  fuch  a  manner  ; 
He  has  given  us  fuch  a  nature,  that  vice  is  an 
irrcconcileable  enemy  to  our  happin.  fs  ;  and  vir- 
tue alone,  friendly  to  it.  "  The  way  of  tranf- 
grefTcrsis  hard  :  "  and  "  the  wickeii  are  like  the 
troubled  fea  which  cannot  refl:."  Thus  it  is  in  this 
prefent  (late  ;  and  thus  it  muft  needs  be,  in  any 
other.  A  foundation  mufb  be  laid  for  happinefs, 
in  the  purity  and  moral  rectitude  of  our  minds. 
Were  a  wicked  man  to  be  this  day  tran- 
flated  to  heaven,  with  all  his  lufts  and  unholy 
pafllons  about  him,  there  is  nothiiig  there  which 
would  correfpond  to  I:is  tafte  and  reliOi,  fo  as  to 
make  him  truly  blefTed  in  the  enjoyment.  Could 
the  fo'ciety  of  jufl  men  made  perfe6l  P  could  the 
fcllowfhip  of  holy  annels,  be  delightful  to  an  im- 
pure, brutifh  creature  ?  What  fellowfliip  hath 
light  with  darknefs  ?    And  what  concord    hath 

•  Chrift 


94-  On  the  Neccjftty  of  obeying 

Chrift  with  Belial,  or  the  Tons  of  Belial  ?  What 
happincfs  can  one  who  is  every  way  unlike  to 
God,  and  whofe  carnal  mind  is  enmity  againft 
him,  have  in  being  in  his  glorious  prefence  ?  or 
how  is  fuch  a  one  capable  of  enjoying  him  ? 
Wicked  men,  inllcad  of  expecting  any  felicity 
from  the  prefence  and  vifion  of  God,  might  adopt 
the  language  of  the  apoftatc  angels,  "  Fartheft 
from  him  is  bed.  "  * 

If  then  we  are  not  even  in  a  capacity  for 
enjoying  the  happinefs  which  the  Gofpel  reveals^ 
in  the  kingdom  and  prefence  of  God,  while  we 
retain  our  lulls  and  vices,  how  vain  and  abfurd 
is  it  to  imagine  we  can  be  intitled  to  it  ?  We  muft 
obey  the  gofpel,  and  have  our  tempers  conformed 
to  the  holy  maxims  and  precepts  of  Chriftianity, 
before  we  are  capable  fubjecis  of  that  felicity 
which  is  brought  to  li^ht  thereby.  And  certain- 
ly  it  is  unreafonable  to  fuppofe  that  God  would 
promifc  this  future,  heavenly  blifs  to  any,  except 
thofe  who  have  the  qualifications  necefTary  to  a 
participation  in  it.  That  heaven  which  God  has 
already  prepared  for  good  men,  and  which  is  re- 
vealed to  us  in  his  word,  is  every  way  unluitablc 
for  all  befides  tlie  good.  So  that  wicked  men 
muft  either  not  go  to  heaven  at  all,  or  they  muft 
have  another  prepared  on  purpofe  for  them  •,  and 
one  more  accommodated  to  their  genius  and  incli- 
nations: Tho*   when   they  came  together  there, 

they 

♦  ParMdi/e  Loji.  • 


the  Word.  95 

they  would  foon  turn  their  new  heaven  intoaSERM. 
real  hell  \  and  the  place  of  their  expeded  blifs,  ly, 
would  prove  only  the  place  of  their  torment.  For 
wherever  the  wicked  are  ;  in  whatever  region,  in 
whatever  world,  they  cannot  but  be  miferable  in 
a  greater  or  lefs  degree.  So  the  God  of  nature* 
fo  the  all-wife  governor  of  the  world,  has  ordain- 
ed ;  and  His  cotinfel  Jhall  ftand 

Upon  laying  together  the  feveral  things  that 
have  been  faid  above,  I  think  it  plainly  appears, 
that  obedience  to  the  gofpel  is  not  only  a  thing 
that  is  fittings  reajonahle^  and  'very  proper^  for 
thofe  that  bdkve  5  (as  fome  would  reprefent  it) 
but  that  it  is  abfolutely  and  indifpenfably  neceffary^ 
In  order  to  our  obtaining  eternal  life  ;  neceflary, 
both  as  the  condition  upon  which  God  offers  fal- 
vation  to  us,  and  as  the  qualification  for  future 
glory  and  happinefs.  This  is  fo  clearly,  fo  often,  • 
fo  emphatically  declared  in  the  holy  fcriptures, 
that  one  need  not  fcruple  to  fay,  that  whofoever 
is  not  a  doer  of  the  word,  as  well  as  a  bearer,  has 
no  more  ground  to  exped  falvation  by  Chrift-, 
than  the  fallen  angels  ;  alt  ho'  he  took  not  upon 
him  their  nature,  but  the  feed  of  Abraham.  It 
is  to  imprefs  thk  important  truth  upon  our  minds 
the  more  efFedually,that  our  blefTedSaviour  has,in 
fome  of  hisdifcourfes,  introduced  wicked  believers^ 
as  making  their  feveral  excufes,and  pleas  for  mercy 
in  the  day  of  judgment-,  all  which  he  rejeds  asin- 
fulficient  and  vain.    In  thefe  reprefentations  of  the 

laft 


9^  0}i  the  Nvccjfity  of  cheyivg 

Serm.  bflday,  we  fee  theformalifls  in  religion,  Imeaii 
IV.  th.>re  ivho  hold  the  truth  in  unrightecufnels^ 
Handing  before  their  righteous  Jurigf  ;  we  hear 
them  faying,  "  We  have  eaten  and  drank  in  thy 
prefenCe  i  ^nd  in  thy  name  caft  out  devils  -,  and 
thou  hart:  taught  in  our  ftreets  ;  "  and  pleading, 
upon  this  foundation^  for  admittance  into  the 
kino;dom  of  heaven.  And  at  the  fame  time  we 
hear  this  jull:,  and  merciful  Saviour  of  men,  an- 
fwering,  "  Depart  from  nhe^ye  that  work  iniqui- 
ty !  "  So  that  this  matter  is  reprefented  to  us  in 
the  flrongeft  light  pofTible.  'And  can  any,  after 
this,  hope  for  mercy  in  the  day  of  Judgment, 
tho'  they  indulge  themfelves  at  prefent  inimpi;ty 
and  vice  ?  They  cannot,  without  making  Chrift 
a  liar,  and  his  Gofpcl  a  fable  ! — 

Wherefore  to  conclude  :  As  we  defire  to 
have  a  part  in  the  refurreclion  of  the  jufl  -,  as  we 
have  any  dread  of  falling  under  tlie  condemnation 
of  the  wicked  -,  as  we  have  any  regard  to  the 
words  of  our  Redeemer,  to  the  will  of  our  ma- 
ker, to  the  honor  .of  our  religion,  to  the  falvation 
of  our  fouls,;  let  us  hearken  to  the  Admonition 
in  the  text,  "  Re  ye  doers  of  the  word  ;  and  not 
hearers  only,  deceiving  your  ownfclves."  Let 
us  apply  ourfelves  in  earncH:  to  the  regulating  of 
our  tempers  and  manners  ;  in  which  attempt  we 
cannot  but  prove  fuccefsful,  fince  it  is  God  that 
worket!)  '  J  with  u^.    It  is  not  more  fure 

(hat  there  r:  r.n  ncaven,  than  ir  is  tint  they  who 
-    ■  obey 


the  Word.  97 

ob^y  not  the  gofpel,  fhall  never  enter  into  it.  Sp.EM; 
It  is  not  more  certain  that  there  is  an  hellj  IV; 
than  that  all  the  impenitent  workers  of  iniqgity 
(hall  fufFer  the  pains  i.f  it.  And  amongft  all 
the  Wicked,  none  will  be  fubjedled  to  forer 
punifhrnL^nt,  than  the  hypocritical  profeffors  of 
religion,  who  pretend  to  know  God,  but  in. 
Works  deny  him  •,  who  call  Chrift:  their  Lord  and 
mailer,  but  difobey  his  comnnandments.  To 
fuch,  the  ingrafted  word  is  i^  far  from  being,  in 
the  event,  the  power  of  God  unto  falvation  -,  that 
it  is  in  fome  fort,  the  mintftration  of  deaths  as  the 
appftle  terms  the  Law  •,  binding  them  over  to 
a  heavier,  and  more  inevitable  punifliment. 

Do  you  really  defire  the  falvation  of  your 
fouls  ?  Would  you  be  indeed  heirs  of  that  glorious 
inheritance  which  Chrift  has  purchafed  for  Tin- 
ners ?  Surely  you  do.  Why  then,  my  brethren^ 
be  at  the  pains  to  comply  with  thofe  terms  on 
which  it  is  offered  to  you.  Give  up  your  pride  and 
coveteoufnefs  ♦,  give  up  your  malice  and  envy, 
give  up  all  your  worldly  lufts.  "  If  your  right 
hand  offend  you,  cut  it  off  ;  if  your  right  eye  of- 
fend you,  pluck  it  out.  For  it  is  better  to  enter 
into  life  thus,  than  having  two  hands  and  two 
eyes  to  be  caft  into  hell  fire,  where  the  worm 
dietk  not.  The  Gofpel  itfcif  cannot  give  life  to 
you,  unlefs  it  is  ingrafted  into  your  hearts ;  lo 
that  your  tempers  and  manners  are  formed  to  a 
refcmblance  of  the  divine  author  of  it.  Let  your 
H  faith 


9  8  On  the  Necejftty  of  obey  in^^  ^c. 

Sfrm.    fa>t^  purify  your  hearts,  and  work  by  love.     Do 
IV.       your  duty  to  Godjovc  and  obey  yourRedcemcr*, 
dountoall  men  as  you  would  that  they  (hould  do 
onto  you  ;  be  fober  and  tempera  e  in    all  things 
as  thofe  that  drive  for  the  maftcry  :  And  ''  hope 
unto  the  end  for  the  grace  that  (h  dl   be  brought 
unto  you,    at  the   revelation   of   Jcfus  Chrift:,  as 
obedient  children,  not  fafhioning  yourfclves    ac- 
cording to  your  former  lofts.'*; —  I  cann  t  cl  fc 
this  difcourfe  better  than  with  the   words  imme- 
diately following  my  text — "  If  any  be  a  hearer 
of  the  word,  and  not  a  doer,  he  is  like  unto  a  man 
beholding  his  natural  face  in  a  glafs :  For  he  be- 
holdeth  himfclf,  and  goeth  his  way,  and  ftraitway 
forgettetli  what  manner  of  man  he  was.  But  who- 
fo  looketh   into    the  perfei5t  law  of  liberty,  and 
continueth  therein,  he  being  not  a  forgetful  hear- 
er,   but  a  docT  of  the  work,  this    man  fhall  be 
bltfled  in  his  deed.'* 


SERMON 


(^^ 


^y^->^^i^^^ 


m 


99 


SERMON     V. 


Of  fome  Miftakes  concerning  the 
Terms  of  Salvation  ;  and  particu- 
larly concerningSalvation  ij  Grace. 


J 


AMES 


I.    21,    22 


LJT  apart  alljilthinefi  and  fuperfluity  of  naugh- 
iincfs^  and  receive  with  meeknefs  the  ingrafted 
word,  which  is  able  to  fave  your  fouls.  But  be 
ye  doers  of  the  word,  and  not  hearers  only^  de^ 
ceiving  your  own  fehes. 

IN  the  foregoing  difcourfe   it  was  fhovvn   in  Ssrm. 
general,  that  obedience  to  the  Gofpel  is  in-      V. 
difpcnfably  neceflary  in  order  to  our  obtain- 
ing the  falvation  revealed  to  us  therein  •,  con- 
formable to  the  fcope  of  the  apodle  in  the  latter 
branch  of  the  text  :  "  But  be   ye  doers   of  the 
IVord,  and  not  hearers  only,  deceiving  your   own 
felves."    But  becaufe  St.  James   here   fpeaks  of 
thofe  who  only   hear  the  word,  and  do  ic  nor,  as 
Receiving  thcmfelves  to  their  owa  dcftruflion  ;  I 
H  z  propofc 


lOO 


Of  Salvation  by  Grace. 


Se  R  M,  propofe  to  conHder  fvme  of  the  common  rriflakes 
V.  and  dclufiQns  wliich  Chrilliar.s  fall  into,  rtfpcct- 
ing  this  important  point  ;  and  to  fliow  the  vanity 
and  abfurJity  of  them,  Icfl  any  of  us  fliould  be 
carried  away  with  the  error  of  the  wicked  •,  and 
a  deceived  heart  fh  >ul.i  turn  us  afide. 

Mankind  are  liable  to  many  errors  and  de- 
lufions,  even  thu'  they  take  pains  to  be  rightly 
informed.  They  arc  (lill  more  liable  to  err,  in 
th<;fc  cafes  where  they  are  not  cautious  and  wary, 
but  almoft  indifferent  whether  they  are  deceived  or 
not  But  mod  of  ail  are  they  in  danger  of  falling 
into  miftakes,  when  they  have  a  ftcret  prejudice 
againft  the  truth  ;  and  are  more  difpofed  to  em- 
brace the  wrong  fide  of  a  queftion  than  rhe  right, 
by  reafon  offome  wrong  byafs  upon  their  minds. 
For  men  are  not  only  liable  to  be  impofed  upon 
and  deceived  by  others  \  but  in  fome  cafes,  they 
impofe  upon,  and  deceive  their  oivyif elves.  And 
hence  it  is  that  we  are  as  frequently  cautioned 
againd  felf-decepticn  in  fcripture,  as  we  are  ad- 
monifhed  to  take  hef d  that  we  are  not  deceived 
by  others.  This  caution  is  never  more  necefiliry^ 
than  when  we  are  inquiring  into  the  terms  of  ac- 
ceptance and  falvation,  propofed  to  us  in  the 
Gofpel ;  whether  we  confider  the  inlportance  of 
forming  a  right  judgment  in  this  matter,  or  the 
natural  propenfity  and  inclination  which  there  is 
in  us  to  make  thole  terms  as  cafy  and  agreable 
to  ourfclvcs  as  pofliblc* 

All 


Of  Salvation  by  Grace.  loi 

All    men   would   be   Jwppy  hereafter-,  butSpRM, 
with  as'  little  diiBculty  to  themfelves  as  may  be  ;        V. 
as  little   fclf-denial  •,    as   little  labour  •,   as    little 
care  to  work  out  their  falvation.     This  I  doubt 
not,    is  the   true  fource  of  many  licentious,   li- 
bertine dodlrines,    tending  to  reconcile  a  vicious 
immoral  life,  with  the  hopes  of  God's  favour,  and 
future   bleffednefs ;  altho'  nothing   can  be  more 
repugnant  to  fuber  reafon,  and  the  whole  current 
of  the  Chriftian  revelation      Vicious  men  are  loth 
to  give  up   their  beloved  lufts,  and  to   live  that 
pious  and  holy  life  which  the  gofpel  injoins  upon 
us.     And  therefore  they  perfwade  themfelves  to 
believe  that  there  is  no  fuch  abfolute  necefTity  of 
it  as  fome  pretend  •,  and  endeavour  to  evade  the 
force  of  all  thofc  arguments  which  are  brought  to 
evince  it.     However  wicked    they  are,  they   arc 
not  willing  to  think  themfelves  fuch  perfons  as  the 
Gofpel  excludes  from  that  life  and  immortality, 
which  are  brought  to  light  thereby,     Hence  it 
comes  to  pafs,  that  the  fcripturcs,  however  plain- 
ly and  peremptorily  they  fpeak  as  to  this  point, 
are  often  tortur'd  and  wrefted  ;  and  made,  whe- 
ther they   will  or  no,  to  favour  men's  lulls,  and 
ill-grounded  hopes.     The  mere  found  of  a  word 
or  phrafe,  fhall  ofcen  carry  more  conviction  in  it, 
in  the  apprehenfion  of  men   who   W(juld  fain  be 
happy  without  being  good,  than  in  the  whole  cur- 
rent  of    revelation    :    And  drowning  men,    wc 
know,  will  catch  at  draws.     For  example  •,  how 
H  3  greedily 


10  2  Of  Salvation  by  Grace. 

greedily  do  many  perfons  of  licentious  prac^icei 
Jay    hold    on  fuch    cxprefTions    as  thcfc,  that  we 
are  "  faved  by  grace  ;  "    that  we  are  "  judified 
by  faith  without  the  deeds  of  the  law  ;  *'  that  we 
muil  be   "  found  in  Chrifl:  not  having  our  own 
righteoufnt-fs ;"  and  the  like  ?  Many  vicious  per- 
fons think  they  find  great  ground  of  peace,  con- 
folation  and  hope,   in   fuch-like  exprefTions  ;  and 
conclude  from  them,  that  the  gofpcl-covenant  of 
grace  in  Chrift  Jefus,  is  of  fuch  a  nature,  as  not 
to  require  repentance  and   new  obedience  as   the 
indifpenfable  condition  of  falvation  ;  but  fuch  as 
will  aJmit  of  the  falvation  of  habitual  finners,  pro- 
vided they  believe  in  Chrid,  and  rely  wholly  up- 
on his  righteoufnefs.   This,  in  general,  I  fuppofe, 
is  the  error  which  •S/.  James  aims  at  refuting  more 
particular!)    in  the  fv.Tond  chapter  of  his  epiftle  : 
An   error   whicn    very  caily   appeared   in    the 
church  ♦,  and  in  the  fupport  of  which,  5/.  P^«/*s 
doiftiinc  had  been  allcdgcd.     And  if  there  is  any 
fuch    thing  as  a  fundamental  error  of  the  judg- 
me  it.  this  is  doubtlefs  one.     It  is  a  miftake  con- 
cerning the  general  nature  of  that  covenant  of 
grace  and  mercy,  which   is  edablifhcd    in  Chrift^ 
for  the  refloration  and  falvation  of  finners.     It  is 
moreover  an   error  of  fuch  a  fort,  as   naturally 
tends  to  confirm   m.*n  in   their  wicked  courfes  . 
finer,  accv  rding  to  titis  notion,  it  is  ncedlefs  for 
them    to  f  rfake  thofe  courfes  ;  and  to  obey  the 
commandmciits  of  Chrift,  in  order  to  their  future 

hap' 


Of  Salvation  by  Grace.  103 

happinefs.     So  that  perfons  who  are  fallen  into  Sfrm. 
this  (jelufion  may  fin,  as  it  were,  upon  principle:;        y^ 
at  lead  they   may'  fm,  without  -hai^arding  their 
falvation,  according  to  their  dWrt 'notion  of  the 
terms  on  v/hich  it  is  offered. 

B'Jt  before  I  proceed  particularly  to  lay  open 
the  vanity  and  abfurdity  of  this  notion,  I  would 
premife  one  thing  in  order  to  prevent  mif-cori- 
flrudion  ;  efpecially  to  guard  againfl  the  charge 
of  cenforioufnefs  and  uncharity.  And  that  is,that 
how  much  foever  any  man  may  be  miftaken  in 
opinion  concerning  the  terms  of  falvation  ;  yet  if 
he  is  practically  in  the  right,  there  is  no  doubt 
but  he  will  -be  accepted  of  God,  who  confiders 
our  frame,  and  knows  our  weaknefs.  Poflibly 
many  perfons,  according  to  whofe  principles 
obedience  to  the  Gofpel  is  not  necefTary,  may  yet 
be  as  truly  d:ers  of  the  word,  as  thofe  whofe  {txi- 
ti  nerits  concerning  this  matter,  are  more  confor- 
mable £0  reafon  and  fcripture.  And  it  is  cer- 
tain that'fach  perfons  Ihall  riot  be  excluded  from 
falvation,  merely  on  account  of  their  erroneous 
'opini.)n.  It  is  infinitery  difhonou'rable  to  the  all- 
good  and  perfe(5l  Governor  of  the  world,  to 
imagine  that  he  has  fufpended  the  eternal  falva- 
tion ot  men  upon  any  niceties  of  fpcculation  :  Or 
that  any  one  who  honefirly  aims-  at  finding  the 
truth,  and  at  doing  the  will  of  his  Maker,  fhali  be 
fiivUly  difcarded  becaufe  he  fdl  into  fome  erro- 
neous opinions.  He  whofe  heart  is  right  with 
ti  4  God; 


1 04  Of  Salvation  hy  Grace. 

God  ;  he  who  feeks  his  will  in  his  word,  with  an 
uubiaflTed  mind  •,  and  he  who  confcicntiouQy  obeys 
the  gofpel,  can  be  guilty  of  no  error  for  which  an 
infinitely  good  and  merciful  Being  will  condemn 
hi.n. 

1  ADD,  that  akho'  fuch  a  fin  cere  inquirer  afrer 
the  truth,  (hould  embrace  opinions  which  give 
countenance  to  vice  and  hbertinifm,  in  a  naturar 
and  fair^con{lru6lion  ;  yea,  altho'  the  fame  prin- 
ciples, fhould7.  by  being  a(5l;jd  upon,  prove  the 
dcftru6tion  of^L.her  perfons  ;  yet  furely  he, 
whofe  pratfliccis  not  influenced  by  them;  but  is 
conformable  to  the  ftridcr  maxims  of  piety  and 
virtue  laid  down  in  the  Gofpel,  will  rrap  the  fruits 
of  righteoufnefs  in  the  end.  And  altho'  mod 
men  are  not  fo  good  as  their  principles  oblige 
them  to  be  ;  yet  it. is  certain  that  forae  men  arc 
better  :  Which  I  take  to  be  the  cafe  of  mi^ny, 
who  place  the  whole  of  religion  in  faith,  and  dc- 
pendaiKe  upon  the  righteoulhcfs  of  Chrift  :  For 
many  fuch,  doubtlcfs  live  fjbcrly  and  righteouQy 
and  godly  in  the  world. 

Indeed  if  perfons  fall  into  fuch  errors  as  are, 
in  their  own  nature,  irxonfifleat  witii  Chnfiian 
pic-ry  and  virtue  •,  thefe  errors  irui\  reeds  br  fa- 
ta! •,  Ixcaufe  we  are  afTuied  that  no  unrighteous 
ptrrfon  fli.dl  inherit  the  kingdom  ot  God.  Or  if 
prrf.ns  tall  i.ito  other  errors,  of  a  Ids  malignant 
Na'ure  ;  but  which  do  «n  fafl  m..k<r  them  Cufy  in 
their  fin^,  and  rcgardkhof  tli<.:r  behaviour  \  even 

fuch 


Of  Salvation ,hy  Grace.  105 

fuch  errors  mud  be  fatal  in  their  consequence  \  tho'  Se  RM. 
not  neceflarily  fo,  confidered  in  themrelvcs.  How  y^ 
inconfiderable  any  error  nnay  be  in  itfclf  ;  it  the 
cfFe(5t  of  it  is  either  the  making  a  man  vicious,  or 
keeping  him  fo,  to  him  it  is  and  mud  be  fatal  in 
the  event :  Tho'  to  others  it  may  not  prove  fo  ; 
becaufe  it  may  not  have  rhe  fame  efFefl  upon 
them.  Nor,  indeed,  is  there  any  fpeculative  er- 
ror, however  great,  which  can  exclude  a  good 
and  upright  man,  who  obeys  the  laws  of  Chrif- 
tianity,  from  the  kingdom  of  heaven  :  Tho'  it 
may  probably  prove,  in  fome  degree,  prejudicial 
to  his  virtue  -,  retard  him  in  his  progrefs  towards 
Chriftian  perfection  \  and  fo  prevent  his  obtaining 
fo  bright  a  crown  of  glory,  at  the  end  of  his 
race,  as  he  might  otherwife  have  done.  Accord- 
ingly we  read  of  fome  that  build  wocd^  ha)\ftub' 
bky  i.  e.  falfe,  abfurd,  and  hurtful  dodrines,  up- 
on the  bafis  of  Chrifl:ianity,who  yet  fhall  be  favcd 
at  laft,  tho*  *'  fo  as  by  fire." 

These  confiderations  fhould,  on  the  one  hand, 
keep  us  from  being  cenforious  towards  our  fellow 
Chriftians ;  and  from  dealing  out  our  anathema's 
againft  thofe  that  are  in  error.  On  the  other 
hand,  they  fhould  make  us  fincerely  inquifitivc 
after  the  truth  ourfelves,  and  zealous  in  the  de- 
fence of  it.  It  is,  by  no  means,  an  indifferent 
thing,  whether  people  have  jufl  conceptions  of 
Chriflianity  or  not  -,  tho*  all  parties  have  perhaps 
laid  too  much  flrefs  upon  their  own  peculiar  fen- 

timents  ; 


io6  Of  Salvation  hy  Grace. 

tlnrnts  ;  and  been  wanting  in  candor  and  for- 
bearance towards  others.  The  more  juflly  people 
conceive  of  the  docflrines  of  the  Gofpel,  the  more 
lik-Iy  they  are,  humanly  fpeaking,  to  live  as  be- 
comes thfir  profcfllon.  Miftaken  notions  of  re- 
ligion, ef^iculiy  fuch  as  evidently  difannul  the 
obligations  to  obedience,  rendering  the  command- 
ments of  God  of  none  efFed,  (hould  certainly  be 
oppofed  antl  refuted  ;  altho*  they  fhould  not  be 
abfolutcly  inconfillcnt  wjth  a  good  life,  and  evan- 
gelical righteoufncfs.  It  we  ought  to  "  contend 
earneftly  for  the  fahh  once  delivered  to  the 
faints  ;  '*  we  ouglit  certainly  to  contend  with  as 
much  earneflnef^;  at  lead  for  that  praflical  piety 
and  virtue,  without  which  no  one  can  be  a  faint  ; 
and  which  is,  in  fit^,  the  end  of  all  faith. 

It  is  not  very  (Irange  if  thofe,  whofe  \  rnciples 
allow  them  to  live  wickedly,  fhuuld  allow  them- 
fdvts  in  it :  Efpecially  when  we  confider  how 
many  there  are,  who  allow  themfelves  to  do  fo, 
contrary  to  their  principles. —  I'here  are  great 
numbers  of  perfons  in  the  ChrilVian  work!  who, 
altho'  they  acknowledge  the  necefiaty  of  obedience 
to  tlic  gof[)eI,  yet  practically  deny  it,  led  away  by 
their  own  lulls  and  enticed.  What  then  can  be 
naturally  expe(5lcd  of  thofe,  who  imagine  they 
have  a  difpenfation  for  finning  ?  and  that  g-  od 
works  arc  of  little  or  no  account  in  the  ci-riftian 
religion!  It  is  rather  to  be  wondcr'd  at,  that  any 
of  thefc  deluded  perfons  Iliould  be  good,  ( as  it  i' 

to 


Of  Salvation  by  Grace.  107 

to  be  hoped  they  are)  than  that  To  many  of  them  Serm. 
fhould  be  wicked,  as  there  is  reafon  to  fear.     For      V. 
it  is  very  unufual  for  men  to  be  better  than  their 
own  principles  oblige  them  to  be  :   tho'  it  is  very 
common  for  them  to  be  much  worfe  than  they 
can  be,  In  confiftancy  with  them. 

The  delufions  to  which  I  had  a  particular  re- 
ference  above,    may  all  be  reduced  to  one  grand, 
capital  error ;  which  is  this.  That  the  merits  oX 
Chrift's  obedience  and  fufferlngs,    may  be  fo  ap- 
plied  or  imputed  to  Tinners,  as  to  be   available 
to  their  juftification  and  falvation,  altho'  they  arc 
defticute  of  all  perfonal  inherent  goodnefs.     This 
grand   miftake  is  varioufly  modified  -,  it  puts  on 
different  forms  and  appearances  ;  and   fcripture- 
terms  and    phrafes   are   brought  to  fupport  it. 
When  it  is  cloathed  in    fcripture    language,  it  is 
exprefled  thus  ;  that  wc  are  faved  by  grace  •,  that 
we  mud  h^  found  in  Chrift  not  having  on  cur  own 
righteoufnefs^  which    is  cf  the  law  -,   that  we  are 
jufiijied  by  faith  without  the  deeds  of  the  laWy  &:c. 
Thefe   are  the   phrafes    which,    I  fuppofe,  have 
been  the  mod  commonly    aBufed  and  perverted 
Jto   ferve    {q  bad  a  purpof.%    as  th^t   of    mak- 
ing   men    believe  they    may    be   in   a   (late   of 
favour  with  God,  while  they  live  in  difobedience 
to   his  commandments.     They    all    amount    to 
much  the  fame  thing,  both  in  their  natural  and 
true  fenfe  as  they  are  ufed  by  the  facred  writers, 
and  in  the  opinion  of  thofc  who  wreftand  pervert 

them. 


5  oS  Of  Salvation  by  Grace. 

Si:t?M..  them.  However  I  /hall  confider  them  diflinftly  ; 
v.  *nd  endeavour  to  rtfcue  t!  cm  from  the  ialic,  ab- 
furd  gl;.fr.'S  which  have  been  put  upon  them, 
greatly  to  the  prejudice  of  pure  and  undelikd  re- 
ligion. And  1  hope  it  will  fufTiciently  appear, 
ihat  thofe  who  ufe  thcic  phrall*s  in  order  to  dif- 
parage  g:^od  works,  and  evangelical  obedience  ; 
or  iQ  order  to  lliow  thar  we  may  be  julVified  and 
tvcd  without  being  doeis  of  the  word^  dsceivt 
their  ownfelveSy  and  delude  tliofe  who  believe 
them.  For  they  cannot  poff.blv  be  tho't  to  fa- 
vour fo  licentious  an  opinion,  'til  they  are  mifun- 
derttoud. 

It  is  only  the  fi-ft  of  tfiem,  viz.  That  we  are 
faved  by  grace^  that  vv'ill  be  confidcred  in  this  dif- 
courfe.  jNow  that  wc  are  really  faved  by  grace, 
no  one  who  believes  the  fcriprures  \^\\\  deny  ; 
this  being  not  only  a  docftrine  Oi  fcriprure,  but  ex- 
prefied  in  the  the  very  words  of  icnpture.  But 
thoie  wh(3  im;.gine  th^t,  b^caufe  wc  are  faved  by 
gr^ce,  obedience  to  the  gcfpel  is  not  necrlDry,  as 
the  condition  on  our  part,  in  order  to  f*lvation, 
draw  a  conclufion  whicii  is  very  unnatural.  If 
theft*  things  are  reccncileable  one  v\it}i  the  other; 
it  It  may  be  true  that  wc  are  faved  by  gr.cc,  and 
yet  true  that  wc  cannot  be  f.ived  without  obedi- 
ence :  then  certainly  the  fuopofcci  ik  cefTitv  of 
obedience,  does  not  at  all  militate  againft:  the 
d'-'drine  of  our  fa  I  van.  n  hv  grace.  For  if  rh.  re 
be  no  real  repugnancy   betwixt   thcfe  princi.  ic% 

they 


Of  Salvation  by  Grace.  •    109 

they  may  be  both   equally   true  ;  nof  can  the  SerM. 
faifhood  of  one  be  inferred  from  the  truth  of  the       y^ 
other, 
'My  buHneis  here  therefore,   is,  to  Ibow  that 
there  is  no  inconfillency  betwixt  thefe  dodrines  ; 
that  tho'  wc  are  faved  by  grace,  yet  we  are  faved 
^n  the  way  of  obedience,  and  confcquently,  that 
it  is  a  perverfion  and  abufe  of  the  fcripturc  doc- 
trine of  grace,  to  infer  from  it,  that  obedience  to 
Chrift's  Commandments,  is  not  the  gofpel  ootv- 
ditfon  of  our  acceptance  with  God,  and  obtaining 
eternal  hfe  by  him. 

Now,  that  to  be  faved  by  grace,  in  the  fenfc 
of  fcripture,  does  not  imply  that  we  are  faved 
without,  or  independently  of,  obedience  and  per- 
fonal  righteoufnefs,  is  very  evident  in  general 
from  hence.  That  I  bat  grace  of  God  which  ha$ 
appeared  unto  us,  teaches  us,  not  that  we  may 
hope  for  falvation  while  we  continue  in  fin  ;  but 
that  denying  ungodlinefs  and  worldly  hijlsy  vjs 
Jhculd  live  foberly^  rightemifiy  and  godly  in  the 
world  ;  looking^m  confequence  of  our  hving  thus, 
for  the  blejfed  hope.  If  even  the  grace  of  God 
which  is  revealed  to  us,  teaches  us  that  wc  are 
to  turn  from  our  fms  to  God  ;  it  muft  be  an 
abfurd  inference,  that  we  need  not  turn  from  (in 
to  God,  becaufe  this  grace  is  revealed  to  us,  and 
we  are  faved  thereby.  This  is,  in  efFe(5t  to  fay, 
that  becaufe  God  in  the  gofpel  of  his  grace,  has 
taught  us  that  we  mull  deny  our  worldly  lulls, 
I      .  and 


1 1  o  Of  Salvaticn  by  Grace. 

Sf.  RM.   2nd  fl-rvc  him,  therefore  we  need  not  dofo  •,  but 
V.      may  obtain  his  favour  without !  St.  Paul  has  cx- 

«- — •— — '  prefly  cautionM  us  againft  fuch  an  abufe  of  the 
dodrir.e  of  God's  grace.  '*  Sin  fhall  not  have 
dominion  over  you,  fays  he,  for  ye  are  not  un- 
der the  law,  but  under  grace.  What  then  !  iliall 
we  fin,  bccaufe  we  are  not  under  the  law,  but 
under  grace  ?  God    forbid.'*  *  The   apoftle,    in 

•  "Rmtm  this  panage,nGt  only  reprefents  our  being  under  a 

6.  14,  15.  difpenfation  of  grace,  as  confident  with  the  ne- 
ccfTity  of  our  forfaking  every  finful  praftice  ;  but 
he  reprefents  this  as  an  additional  obligation  laid 
upon  us  to  do  fo.  He  draws  his  argument  for 
obedience  and  righteoufnefs  of  life,  from  this 
very  confidcration,  that  we  are  under  a  gracious 
difpenfation.  *"  Sin  fhall  not  have  dominion  over 
you  i  for  ye  are  not  under  the  law,  but  under 
grace."  Thofe  muft  therefore  reafon  very  pre- 
pofteroufly,  in  a  manner  quite  contrary  to  the 
apoftle,  who  would  go  about  to  prove  from  the 
gracious  nature  of  that  covenant  which  we  are 
under,  that  obedience  is  needlcfs  ;  or  that  we  may 
continue  in  fin,  bccaufe  we  are  favcd  by  grace. 
They  draw  an  inference  the  very  revcrfc  of  his, 
from  the  fame  principles.  His  inference  is,  that 
becaufc  we  are  under  grace,  therefore  we  may  not 

•  continue    in  fin  :  Their's,  chat   wc  7nay  continue 

in  fin,  becaufc  wc  are  under  fuch  a  difpenfation. 
And  now  whether  St.  Paul  is  in  the  right,  or 
diofc  who  contradict  him,  judge  ye. 

THis 


Of  Salvation  by  Grace.  1 1  r 

This  is,  I  think,  fuffxientto  (how  in  general,  Serm. 
that  all  thofe  mifunderftand  the  fcriptiire  dodirine  V. 
of  our  falvation  by  grace,  who  inter  from  it,  that 
ourfalvation  is  not  fufpended  upon  our  obedience 
to  God's  commandments.  But  let  us  be  a  little 
more  particular  in  confidering  the  feveral  figni- 
fications  of  the  term  grace,  in  the  new  tellament ; 
that  fo  we  may  fee  whether  either  of  them  mili- 
tates againft  the  fuppofed  neceiTity  of  obedience 
and  good  works. 

And  let  us  begin  with  the  primary  and  moft 
general  notion  hereof  •,  which  is  favour  ;  or  fome 
ad:  of  gocdnefs,  generofity  or  bounty^  as   diftin- 
guifhed  from   thofe  ads  which  come  within  the 
known  laws  of  common  equity  and  juftice.     In 
conformity  to  this  firft  and  moft  general  fenfe  of 
the  term,    when  it  is  faid  that  we  are  faved   by 
grace,  the  meaning  is,  that  we  do  not  merit  fal- 
vation •,  that  wc  cannot  demand  it  upon  the  foot- 
ing of  natural  juftice  •,  but  it  flows  from  another^ 
fountain,  even  from  the  abounding  goodnefs  and 
mercy  of  God.     It  proceeds  wholly  from  his  un- 
deferved  favour ;  and  is  to  be  acknowledged  as 
his  gift,  not  claimed  'as  our  due.     And  that   our 
falvation  is  of  grace  in  this  fenfe,  I  as  firmly  be- 
lieve, and  am  as  ready  to  alTert,  if  not  io  able  to 
prove,  as  any  other  perfon  whatever.     Our  fal- 
vation took  its  rife  in  the  mere  bounty  and  good- 
nefs of  God.     And  the  fame  over-flowirfg  good- 
JDcfs,  in  which  it  had  it's  origin,  is  confpicious  in 

every 


112  Of  Salva  'ion  by  Grace* 

rvery  pirt  of  it,  *cil  it  is,  or  rather  fhall  be,  com- 
y  pic  itcd  an.i  perfected  in  the  regions  of  immortal 
b'ils.  But  does  it  follow  .'from  hence,  that  this 
falvation  does  not  accrue  to  U3  in  .the  way  of 
obedience  to  Chrift*s  commandments  ?  May  it 
not  be  true,  that  God  requires  this  obedience  of 
us,  as  what  is  indifpenfably  necelTary  in  order  to 
our  falvation  •,  and  yet  be  true,  at  the  fame  time, 
that  He  manifefts  his  favour,  and  great  goodnefs 
to  us  herein  P  Certainly  our  obedience,  however 
neceflary  it  may  be,  is  not  fo  valuable  and  meri- 
torious, ^s  to  be  an  adequate  confideration  for  the 
falvation  and  eternal  happinefs  of  our  fouls  :  So 
far  from  this,  that  we  Ought  to  look  upon  our- 
ftlves  as  unprofitable  few  ants  y  even  tho*  we  had 
done  all  thofe  things  that  are  required  of  us. 
How  then  could  it  ever  enter  into  the  heart  of 
man  .to  imagine,  that  if  obedience  to  the  gofpel  is 
niccfiriry  in  order  to  our  falvation,  then  it  could 
not  be  true  that  we  arc  laved  by  grace  •,  as  if  fuch 
obedience  excluded  grace  ^  and  left  no  room  for 
the  cxcrcife  of  it  ?  Thofe  perfons  muft  fet  a  very 
u*due  and  difproportionate  value  upon  our  im- 
perfect obcdieiice,  who  imagine  it  leaves  no  place 
for  the  manifedation  of  divine  grace  or  favour  in 
our  falvativ/n  ;  and  that  whatever  God  is  pleafed 
to  confer  upon  us  in  confequence  hereof,  is  only 
the  paying  of  a  debt,  or  rendering  the  labourer 
the  rcwar'd,  to  which  he  has  intitled  himfclf,  on 
the  fooling  of  cwiungn  equity. 

The 


Of  Snlvaiion  by  Grace.  i^ 

The  reafoning  of  fome  perfons  upon  this  poinfe  S£RM# 
are  very  (Irange  and  unaccountable  •,  and,  I  think  V. 
quite  inconfiftent.  For  one  while  they  tell  uSj 
that  our  obedience,  and  beft  good  works,  are  only 
^s  filthy  rags  \  fo  very  mean  and  contemptible^ 
that  they  cannot  be  truly  acceptable  to  God,  or 
fit  to  be  rewarded  by  him  :  Yea,  that  they  are 
attended  with  fo  much  fin  and  impel  feclion,  that 
they  muft  be  odious  to  him  •,  and  rather  need  a 
pardon,  than  entitle  us  to  a  reward.  But,  in  the 
next,it  not  the  fame  breath,  we  are  told,  that  thefe 
filthy  and  abominable  good  works,  if  fuppofed 
nectfTary  and  conducive  to  our  falvation,  would 
fubvert  the  do6lrine  of  our  being  faved  by  grace  : 
Which  is  to  fay  in  other  words,  thatimpcrfcd:  and 
finful  as  t^iey  are,  they  are  yet  fo  valuable,  fo  ex- 
cellent, fo  meritorious,  that  they  leave  no  room 
for  God  to  exercife  grace  in  our  falvation  !  But 
if  our  works  of  righteoufnefs  are  all  fo  imperfedl, 
not  to  fay  {o  filthy^  as  they  are  fometimes  repre- 
fentcd  to  be,  one  would  think  there  was  no  dan- 
ger of  excluding  divine  grace,  by  fiying  that 
obedience  to  the  Gofpel  is  'made  the  condition  of 
our  falvation.  Tho'  obedience  is  required  in  or- 
der to'^our  falvafion,  it  cannot  be  tho't  meritorious 
of  it.  The  truth  Ires  betwixt  the  two  extremes 
mentioned  above.  Our  obedience  anH  good  works 
are  really  acceptable  to-  God  in  fome  degi-e  ; 
othei*wife  he  would  not  h  ive  required  us  to  per- 
form them,  and  promifed  to  reward  then)  j  as  he 
I  has 


OJ  Salvation  hy  Graci. 

has  mod  certainly  done.  But  yet  they  are  not  fo 
V^  valuable  in  their  own  nature,  as  to  merit  eternal 
life  for  thofe  who  perform  them.  God  is  infinite- 
ly gracious,  in  accepting  this  imperfe(5l  obedience 
thro'  Chrifl:,  and  in  bellowing  eternal  life  upon 
the  fubjecls  of  it.  This  is  therefore  a  reward,  not 
of  merit  on  our  fide,  but  of  grace  onGod's  part. 
How  unjuftly  then,  are  thofe  who  hold  the  necef- 
fity  of  perfonal  righteoufnefs  ;  and  believe  that 
God  will]  gracioufiy  reward  our  obedience,  thro* 
Chrifl,  charged  with  maintaining  the  doftrine  of 
merit,  in  oppofition  to  grace  ?  This  is  but  too 
common  a  flander,  made  ufe  of  by  captious  un- 
charitable men,  to  bring  a  reproach  upon  thofe 
whom  they  diflike.— 

It  is  readily  acknowledged,  that  the  mod 
perfcdl  man  does  not  work  out  a  righteoufnefs, 
ftridlly  legal.  Salvation  therefore  cannot  be  ob-' 
tained,  but  upon  the  footing  of  grace  or  favour. 
Yea,  I  may  add,  that  alt  ho'  our  obedience  we're 
perfe<5l,it  would  dill  be  favour  and  bounty  inGod, 
to  bcflow  eternal  life  upon  us  in  confcquence  of 
it.  We  might  indeed,  upon  this  luppofition, 
claim  an  exemption  from  punifhment  and  miftTy, 
according  to  the  immutable  laws  of  right  and 
equity.  But  to  aflfert  that  the  mod  perfe(fl  rightc- 
oulncfs  and  obedience  of  a  creature,  would,  in  it's 
own  nature,  on  account  ot  it's  inherent  worth, 
and  independently  of  any  promile  of  God,  intitle 
clut  creature  to  endkfs  happincfs,  is  to  aflert 

more 


^. 


Of  Bah  at  ton  by  Grac^.  ^3 

more  than  any  man  can  prove.  It  would  evident-  Se  RM., 
ly  be  grace  in  God  to  confer  endlefs  immeafurable  V. 
blifs,  upon  a  creature,  who  had  in  no  inftance 
violated  his  laws.  The  reward  would  be  more* 
infinitely  more,  than  adequate  to  the  fervice  per- 
formed. Who  can  prefume  to  fay,  that  the 
holieft  angel  in  heaven,  has  by  his  obedience, 
llridlly  fpeaking^  merited  everlafting  happinefs  i 
or,  that  it  is  not  grace  in  God,  to  confer  this  up- 
on any  creature  whatever  1  If  God  makes  a  crea- 
ture happy  during  his  obedience,  it  is  the  utmoft 
that  juftice  requires.  Such  a  creature  might, 
without  receiving  any  wrong  or  injury^  be  de- 
prived of  his  exiftence  and  happinefs  together* 
after  perfevering  in  his  obedience  for  any  given 
time.  The  Author  of  his  being,  is  not  that  I 
know  of,  abfolutely  obliged  to  preferve  him  for- 
ever, becaufe  the  creature  has  notfwervcd  from 
his  duty.  And  if  God  is  not  bound  in  juftice  to 
make  fuch  a  creature  eternally  happy,  it  muft  be 
grace  in  him  to  do  it  •,  for  betwixt  juftice  and 
grace,  there  is  in  this  cafe  no  medium.  Certain- 
ly then,  it  is  grace  in  God  to  beftow  endlefs 
happinefs  upon  thofe  who  have  violated  his  laws, 
however  penitent  and  reformed  they  are.  And 
this,  I  hope,  is  fufficient  to  ftiow,  that  altho'  we 
cannot  be  faVed,  without  obedience  to  the  Gof- 
pel  ;  and  altho'  this  is,  properly  fpeaking,  the 
condition  upon  which  pardon  and  eternal  life  are 
offered  to  ws  3  yet  ic  may  be  ftill  equally  true,t!iac 
la  w« 


1 1 6  Of  Salvation  hy  Grace. 

SerM.  ^^^  ^^^  i^'^t^  by  grace,  as  that  fignifics  favauf 
*  V,  and  unmerited  goodnefs  in  the  Creator  and  Lord 
of  all. 

It  will  come  to  the  Ome  tiling  at  iafl,  if  by 
grace  we  iinderftand  more  particulcitly  the  gofpel' 
difpenfation.  The  term  is  often  ufcd  thus  in  Icrip- 
turc  \  and  indeed  this  is  the  mod  common  fenfe 
of  it.  And  the  Gofpel  is  called  grace,  by  a  u- 
fiial  figure,  in  refpedt  of  the  fubjefl  of  it  ;  be- 
caufe  it  is  a  declaration  and  manifeflationufGod'S' 
grace  or  favour  towards  finncrs.  Hence  we  read 
of  tht  Gcfpel  of  the  grace  of  God.  And  this  dif- 
pcnfation  of  n-.ercy,  is  fometimcs  flyled  grace 
more  efpccially  in  contradidincftion  from  the  Mo- 
faic,  or  Legal  difpcnfation.  So  it  is  faid,  that 
"  theL^tv  was  given  by  Mcfes  -,  but  Grace,  — • 
came  by  Jefus  Chrifl.  And  in  general,  where- 
cvcr  law  and  grace  arc  oppofcci  to  each  other  in 
the  new  tcflament,  grace  means  the  Gofpel,  the 
good  news  of  pardon  and  eternal  life,  brought 
from  heaven  to  earth  by  the  Son  of  God,  and 
preached   to  the  world  by  his  apoftles. 

Now  if  we  undcrftand  the  term  in  this  «!ppro- 
priate  fenfe,  when  we  are  faid  to  be  fuved  by 
grace,  the  meaning  will  be,  that  wc  arc  fared  by 
the  Gofpel,or  in  the  way  which  theGofpel  reveals 
to  us  •,  which  is  a  declaration  of  God's  favour 
and  mercy  to  finful  creatures  -,  a  declaration  of 
his  gracious  purpofe  to  fnrg-ve  and  fave  tranf- 
greflbrs,  upon  certain  terms  thereia  marked  out ; 

and 


Of  Salvation  hy  Grace.  117 

and  which  docs  not  infift  upon  perfedt  Obedience,  Serm, 

as  the  Law  of  Mosps  feems,    according  to  the      y. 

letter    of  it,  to   have  done.     For,  fayg    St.  Faul^  v.,— y-— < 

*'  Mofes  defciibcth  the  righteoufners    which  is  of 

^'  the  Law,     thar   the  Man    which  dcth    thofe 

"  things,  fiialllive  by  them.  "  *     And  theflime  * ^^  '''■*^' 

Apoltle  tells  us,  that  the  language  of  that  fcve- 

rer  difpenfation  is  this,    "  Curfed    is   every   one 

*'  that   continueth  not*in  all   things    which   are 

•'  written  in  the  law  to  do  them.*'  t  +  ^■''^-  3* 

lO. 

It    may   be  here   afked  again,    how  our  be^ 
ing  faved  by  grace,  in  this  fenfe,  militates  againft 
the  fuppofed  necefllty  of  repentance  from    dead 
works,  and   fincerely   obeying   that  Gofpel,  by 
which  we  are  to  be  faved?  What  tho'  we  are  not, 
neither  can  he,  faved  upon   the  footing  of  mere 
law,  whether  the  law   of  Mcjes^  or  the  law  of 
nature  ?  What  tho'  we  are  faved  by,  or  in  the 
way  of,  a  new  and  merciful  covenant  eftablillied 
in  Chrifl  Jcfus  ?  a  covenant   of  Grace,  wherein 
provifion  is  made  for  the  reftoratiqn  of  Tinners  to 
the  divine  favour  ?    Will  it  follow  from  hence, 
that  we  are  faved  without  any  kind  or  degree  of 
obedience  ?     It  is  not   inconfillcnt  even   with  a 
covenant  of  grace,  that  it  fhoukl  propofe  to  us 
certain  terms  and  conditions  for  our  acceptance,  in 
order  to  our  obtaining  the  blefTings  thereof.    And 
tho*  we  fliould  fuppofe,  that  the  terms  on  which 
the  gofpel  offers  falvation  to  us,  arc  thofe  of  faith 
and  new  obedience,  would  this  make  it  ceafe  tQ 
I  3  be 


Of  Salvation  hy  Grace. 

be  a  covenant   of  grace  ?   Surely,  the  covenant 
injy    be  very  gracious,  tho'  it  promifes   pardon 
anJ  eternal  life,    only   to  penitent,  obedient  be- 
lievers. 

In  fhort,  to  be  faved  by  grace,  meaning  here- 
by the  gofpel  of  God's  grace,  is  to  be  faved  in 
that  way,  in  that  method,  which  the  gofpel 
opens,  provides  for  uj,  and  prefcribes  to  us.  To  • 
know  particularly  what  tfiat  way  is,  we  muft 
look  into  the  gofpel  itfelf  :  And  if  wc  do  fo,  we 
fhall  find  that  it  is  fo  far  from  being  inconfiftent 
with  the  fuppofition,  that  obedience  to  the  pre- 
cepts of  it  is  neceflary  •,  that  this  is  the  very  thing 
which  it  makes  neceffary  ;  the  great,  or  rather 
the  only,  condition  upon  which  it  offers  falvation 
to  us.  For  in  this  difpcnfation  of  the  grace  of 
God,  it  is,  that  we  are  aflured,  that  Chrift  is  be- 
come the  author  of  eternal  falvation  to  all  them 
that  obey  him  •,  and  that  thofe  who  obey  not  the 
truth,  but  obey  unrighteoufnefs,  fhall  fall  under 
condemnation  hereafter.  Since,  therefore,  to  be 
faved  by  grace,  is  to  be  fared  in  the  way  which 
the  golpcl  reveals  to  us  •,  and  fmce  the  gofpel 
itfelf  cxprcfsly  requires  repentance  and  fincerc 
obedience  in  order  to  our  falvation  ;  it  is  a  very 
abfurd  i;  fercnce,  that  becaufc  we  are  faved  in 
this  method  of  grace,  therefore  we  are  not  faved 
in  the  way  of  obedience  •,  which  is  indeed  the  on- 
ly way  that  the  gofpel  knows  of :  Unlcfs  by  be- 
in^;  Civcd  in  the  way   of  obedience,  you   me-m 

obedience 


Of  Sahatioft  by  Grace.  119 

obedience  that  is  perfe6l  and  flridly  legal  ;  for  if  Serm. 
that  is  what  is  intended  hereby,  it  is  certain  that  y, 
no  one  is  faved  in  that  way,  no  one  having  per- 
formed fuch  obedience.  But  it  will  not  follow, 
that  becaufe  perfcft  obedience  is  not  neceflary  in 
order  to  our  falvation,  therefore  no  obedierxe  at 
all  is  neceflary  to  that  end  :  Nor  are  we  charge- 
able with  turning  the  gofpel  of  God's  grace  into 
a  covenant  of  works,  in  reprefcnting  all  the 
blefTingt  of  it  as  confined  to  thofe  who,  "  having 
believed  in  God,  are  careful  to  maintain  good 
works." 

To  proceed,  the  term  grace  is  fomctimes 
nfed  to  exprefs  a  heavenly,  divine  principle  in  the 
hearts  of  thofe  who  are  born  again.  I  am  not 
certain,  indeed,  that  the  fcripturc  ever  ufes  the 
term  in  this  fenfe  ;  tho*  this  being  now  common 
with  theological  and  pratflical  writers,wc  will  take 
the  propriety  of  it  for  granted.  And  if  we  arc 
faved  by  grace  in  this  fenfe,  it  is  the  very  thing 
which  I  would  prove,  viz.  that  we  are  faved  by 
holinefs,  righteoufncfs,  and  evangelical  obedience  ; 
not  without  it.  For  what  do  we  mean  by  this 
divine  principlejthis  grace  in  the  hearts  of  the  re- 
generate, but  a  principle  of  goodncfs,  or  holinefs? 
a  principle,  which  makes  us  reiemble  God,  and 
prompts  us  to  live  in  obedience  to  his  command- 
ments ?  To  be  faved  by  grace,  underftanding 
thereby  a  principle  of  real  fandity  in  the  heart, 
5ind  fuch  a  one  as  is  always  productive  of  good 
I  4  ^-'Mi« 


1^2 o  Of  Salvation  by  Grace. 

fruits  in  the  life,  is  fo  far  from  being  repugnant  tQ 
the  fuppofcd  nccefTity  of  evangelical  obedience, 
t.'iat  it  is  the  very  fimc  doctri  ic,  only  ex|>refled 
in  difFt-rent  words.  For  when  it  is  faid,  tnat  o- 
beying  t!ie  gofpel  is  necefTary  in  order  to  our 
filvation,  or  that  we  arefived  by  fuch  obedif^  ce; 
nothing  more  is  i  ^t.-ndcd,  than  thar  it  is  necelTary 
we  Dv  >uKl  be  p- •fleiled  of  fuch  a  gracious  princi[>ic 
as  was  f^j-ken  of  above  -,  a  principle  ct  nghreouf-^ 
nels,  which  n-ianifcfts  itfelF  in  w  goo  1  c^n-'erfa- 
tion  •,  and  that  whof  )ever  is  endowed  therewith, 
has  thepromifr  of  eternal  liie.  So  that  they  who 
aflTcrt  we  are  fa vcd  by  grac^?,  in  this  fcr.fc  of  the 
term,  are  fo  far  from  coniradid^ng  rtK  fc:  who 
maintain  tlie  neccfiky  of  obedience,  and  t!ie  CiH- 
cacy  of  it,  that  they  aflcrt  the  fame  thin^  tlicm-: 
felves. 

It  will  make  no  materid  difference,  as  to  the 
point  now  before  us,  if  by  grace  we  underfland, 
not  a  principle  of  goodncfs  and  holinefs  in  the 
heart,  but  thofe  influences  and  operations  of  the 
fpiric  of  God  upon  the  heart,  by  which  that  good 
princi^^le  is  produced  therein.  This,  if  I  miftake 
not,  is  what  people  often  mean  by  the  term  grace. 
Let  us  therefore  underiland  it  thi's,  for  the  pre- 
fjfit  ',  and  confidcr  whether  our  being  faved  bf 
grace,  militates  againft  the  other  luppofition,  viz. 
that  we  are  faved  in  the  way  of  obedience  to 
Chrifl's  commandments.  Antl  now,  underiland- 
ing  the  term  thus,  when  it  is  laid  wc  are  fayed  bjf 

grace. 


Of  Salvation  by  Grace.  I2i 

grace,  tlie  meaning  muft  be,  That  God  faves  us  Serm. 
by  begetting  or  producing  in  us,  a  principle  of  y.^ 
holincfs  and  righteoufnefs  ;  and  that  we  could 
not  be  faved,  did  He  not  thus  give  his  holy 
fpirit  to  renew  and  fandlify  us  :  Or  this  may  be 
exprtlTcd  more  in  the  phrafe  of  fcripture,  thus^ 
1  hat  God  faves  us  by  ''  working  in  us  both  to 
will  and  to  do  ot  hjs  good  pleafure  "  :  Or  thus^ 
that  He  "  faves  us  by  the  wafhing  of  regenera- 
tion, and  the  renewing  of  the  Holy  Ghoft  :  " 
Or,  "  thro'  fandiBcation  of  the  fpirit  unto  o- 
bcdiencc.*'  Very  well  :  it  is  readily  acknowled- 
ged, that  it  is  by  the  operations  of  the  fpirit  of 
God  upon  our  hearts,  that  we  attain  to  true  holi- 
nefs  •,  and  that  we  cannot  be  faved  without  his 
blefTcd  influences,  in  turning  us  from  fin  to  righte- 
oufnefs.  But  what  does  this  make  againft  the 
fuppofed  necefTity  of  obedience  ?  The  being  faved 
by  grace  in  this  fcnfe,  prc-fuppofcs  the  necefTity 
of  holinef ,  of  perfonal  purity,  and  fan^^tity  of 
heart  and  manners.  For  the  grace  of  God,  or 
the  gracious  influences  of  his  Spirit,  in  turning  u$ 
from  unrighteoufiiefs  to  obedience,  would  not  be 
neceflTary  in  order  to  our  falvadon,  where  not 
obedience  itfelf  nccefTary  to  that  end.  The  ncceffi- 
ty  of  the  former,  arifcs  only  from  the  neccflTity  of 
the  latter.  For  if  you  fuppofc  that  righteoufnefs 
and  obedience,  arc  not  necefTary  to  the  end  men- 
tioned, and  that  we  may  be  faved  without  them . 
f  ert^inly   that  grace  of  God,  by   which  we  arc 

Knadf 


122  Of  Salvation  by  Grace. 

made  righteous,  is  unnecefTary  alfo.  The  grace 
of  God,  meaning  thereby  the  gracious  influences 
of  his  fpirit,  contributes  to  our  falv^on,  only  as 
it  produces  in  us  that  holinefs  which  is  the  con- 
dition of  our  being  faved,  and  by  which  we  arc 
made  meet  for  the  kingdom  of  Heaven.  So  that 
to  fay,  we  are  iaved  by  grace,  in  this  fcnfe  of  the 
term,  is  in  effcd  to  fay,  that  we  arc  faved  by 
that  divine  and  heavenly  principle  which  is 
v/rou_;ht  in  us  by  the  good  Spirit  of  God,  co- 
operating with  the  gofpel  of  his  Son  •,  and  that 
we  could  not  be  faved,  unlefs  we  were  thus  crea- 
ted ane-w  in  Chrift  J  ejus  unto  good  works.  And 
this,  furdy,  is  very  confifbent  with  the  fuppofi- 
tion  that  we  are  faved  in  the  way  of  obedience  tQ 
the  Gofpel,  or  by  our  being  doers  of  the  word. 

Those  mentioned  are  the  moft  ufual  fenfes  of 
the  term  grace  :  Nor  can  I  readily  think  of  any 
other  or  dlfFc;rent  meaning,  that  can  be  affixed 
thereto,  when  we  are  faid  to  be  faved  thereby. 
The  fcnfe  of  the  propofition,  muft  be  either  (  i  ) 
in  general,  that  wc  are  faved  by  the  favour  and 
bounty  of  God  to  us,  in  oppofition  to  the  doc 
trine  of  merit  •,  or  (2)  that  we  are  faved  by  the 
Gofpel  of  Chrift,  as  contradiftinguifhed  from  the 
jaw  of  Mofes  •,  or  (3)  that  we  are  faved  by  being 
truly  holy  •,  by  what  fome  call  a  principle  of 
Grace  in  the  heart  •,  or  (lajily)  by  God's  produ- 
cing fuch  a  principle  in  us,  by  the  gracious  influ- 
ences of  his  Spine  i  whicli  comes   to  the  fame 

thing, 


Of  Sahation  by  Grace.  123 

thing,  with  refpe6t  to  the  point  now  in  hand.  Serm, 
And  the  dodrine  of  our  being  faved  by  grace,  in  y^ 
any,  or  inallofthefe  fenfes,  does  not  militate  in 
the  lead  degree  againft  the  dodine  of  our  being 
faved  by  obedience  to  the  Gofpel  •,  and  of  our  ob^ 
taining,  in  this  way  an  intereft  in  God's  pecuhar 
love  here,  together  with  an  inheritance  hereafter  in 
the  kingdom  of  heaven.  The  necefTity  of  o- 
bedicnce  is  rather  cftablifhed,  than  overthrowa 
and  refuted,  by  the  fcripture  do6lrinc  of  our  ial- 
vation  by  Grace, 

To  conclude  this  difcourfe,  therefore,  let  us 
take  heed,  while  we  acknowledge  our  falvation 
to  be  of  grace,that  we  do  not  pervert  this  dod:rinc 
to  the  encouraging  of  licentioufnefs,  either  in  our- 
felves  or  others.  To  the  honor  of  God,  and  the 
gofpel  of  his  Son,  we  are  bound  to  confefs,  that 
we  arc  faved  by  Grace.  But  furely  it  is  not  to 
his  glory,  nor  to  the  honor  of  the  Chriftian  reve- 
lation, to  imagine  that  we  are  faved  by  grace  ia 
any  fuch  fenfe,  as  would  render  obedience  to  our 
Saviour's  commandments  unnecefTary.  On  the 
/  contrary,  it  would  be  highly  difhonourable  to 
both,  to  conceive  thus.  Such  an  imagination 
does,  in  effedl,  deveft  God  of  his  holinefs,  and 
all  his  moral  perfections.  It  is  to  reprefent  him 
as  giving  men  a  difpenfation  for  indulging  their 
lufts,  by  an  exprcfs  revelation  from  heaven. 
For,  in  truth,whac  elfe  is  it,  to  alTert  that  the  gof- 

yd 


124  Of  Salvation  by  Grace. 

pel  is  a  difpenfation  of  grace,  in  fuch  a  fenfe,  that 
even  thofc  who  live  and  dye  in  their  fins,  are  not 
excluded  by  the  terms  of  it,  from  the  hope  of  im- 
mortal happinefs  ?  And  that  the  gates  of  heaven 
are    fc  t  open    to  all  thofc    who    believe,  whether 
they  work  rightcoiifnefs  or  work  iniquity  ?  If  this 
is  not    to  reprefent  God    as  being  indifferent  to 
virtue  and  vice  -,  if  it  is  not  to  abufe  his  grace,and 
turn  it    into  lafcivioufnefs  ;  if  it  is  not  to    make 
Chrift  the  nVinifter  of  fin,  rather  than  the  Saviour 
of  men  from  it ;  it  will  be  impolfible  to  fay  what 
is   really    fo  ;  yea,    that   any   thing  can   be  fo. 
Kor   can  there  be  a    greater    difhonor    done   to 
Chri.'^ianity,    than   is  done   to  it  by   thofc  who 
reprefent  it  in  this  light. 

Suppose  one  of  the  wifer  fort  of  Pagans^  who 
had  as  yet  never  heard  any  thing  concerning  the 
gcfpcl  of  Chrift,  fhould  have  an    account  givca 
thereof   to  this  purpofc  ;     "  That  it  was  a  very 
"  gracious  difpenfation,    iuafmuch  as    it  did  not 
"  require  in  its  prufcflbrs,    fincere  piety,  and  the 
*'  prartice  of  virtue,    as  abfoluttly   neceflary  to 
*'  their    btring  hai  py  after   death  •,    but  only  re- 
*'  conmended  thefe  things  as  being  decent,and  a 
"  proper  way  of  exprefiing  our  gratitude  toGod  j 
*'  and  that  the  mofl  vicious  men,  provided  they 
"  hear  anJ  believe  this  revelation, trufting  intircly 
*'  to  the  rightcoufnefs  and  obedience  otHimwhofe 
*'  name  it  bear?,  fhould  certainly   obtain    eternal 
^'  life  :  **    What  would  fuch  an  intelligent  Pagan 

naturally 


Of  Salvation  by  Grace.  125 

naturally  conclude?  Certainly  that  this  preacher  SeRM. 
o{  free  Grace  was  befide  himfelf  ;  or,  which  is  ftill  V. 
v/orfe,  that  he  was  a  very  abandoned  man,  and 
not  only  vicious  himfelf,  but  defirous  to  corrupt 
others  by  his  licentious  doflrinc.  He  would  not 
believethat  the  religion,  of  which  fuchan  account 
was  given  him,  was  really  a  revelation  from  hea- 
ven •,  but  would  very  naturally  and  juftly  con- 
clude it  was  the  invention  of  fomc  wicked  man, 
or,  atbeft  the  dream  of  a  weak  one.  But  yet  I 
am  bold  to  fay,  that  this  is,  and  mufl  be,  the 
account  given  of  Chriftianity,  by  all  thofe  wha 
deny  the  neceffity  of  obedience  thereto,  and  of 
perfonal  righteoufnrfs ;  and  who  iiifer  from  the: 
dodrine  of  our  being  faved  by  grace,  that  we 
may  be  faved  without  goodnefs.  Take  heed 
therefore,  my  Brethren,  left  any  man  deceive  you, 
and  left  you  deceive  your  ownfclves,  with  vain 
empty  words,  and  falfe  hopes.  "  Be  ye  doers 
of  the  word,  and  not  hearers  only."  .  And  reft 
alTured,  that  That  do(flhne  which  teaches  that 
men  may  obtain  falvation,  without  ceafing  to  do 
evil,  and  karning  to  do  well ;  with(  u  yielding  a 
finccre  obedience  to  the  laws  of  Chriftianity  ;  (that 
^hat  doflrine,  I  fay)  is  not  fo  properly  called  a 
Doctrine  of  Grace,  as  it  is,  a  Doctrine 
OF  Devils. 


sermon 


SERMON     VI. 


127 


Of  Miftakes  concerning  being  found 
in  Chrift,  not  having  our  own 
Righteoufnefs,  ^c. 

James  I.   21,   22. 

Lj4  T  apart  all  filtbinejs  and  fuperfluity  of 

naughtinefsy  and  receive  with  mcehiefs  the 

ingrafted  word ^  which  is  able  to  Jave  your 

fouls.     But  he  je  doers  of  the  word,  and 

not  hearers  only^  deceiving  your  ownfelves.. 

AMoNGST  other  Things,  the  neceffity 
of  our  being  doers  of  the  wordj  ^^^^-* 
and  not  hearers  only,  in  order  to  ^  '^^• 
our  obtaining  the  falvation  revealed  in 
the  gofpel,has  been  diftindly  fhown  from 
this  pallage  of  fcripture.  But  becaufe  St. 
'James  here  fpeaks  as  if  there  was  at  lead 
i(ixm   danger  of  our   deluding  ourfe>lvcs 

with 


12  8  Of  being  found 

Serai,  with  an  imagination,  that  obeying  the  gof- 
VI.  pel  is  not  really  neceflary  to  the  mentioned 
■nd,in  the  precceding  difcourfe  I  entered 
upon  a  confideration  of  thofc  miftakes 
rcfpec^ling  this  important  point,into  which 
many  Chriftians  have  fallen,  even  from 
the  early  days  of  Chriflianity  ;  •  and  to 
which  tlie  Apoftle  refers  in  fome  parts  of 
tliis  epiftlc.  The  errors  and  delufions 
which  I  here  intend,  refpefl:  the  general 
fcheme  of  our  falvation  by  Chrift,and  the 
nature  of  that  covenant  of  grace,  w^hich 
is  cllablifhed  in  and  by  Him.  Which  er- 
rors and  delufions,  have,  I  fuppofe,  chiefly 
proceeded  from  a  mifconftrudion  of  cer- 
tain cxpreflions  in  the  writings  of  S\:,TauI. 
And  indeed  St.  Tet^^r  obferved  long  fince, 
that  in  the  epiitles  of  this  his  belovedBro- 
ther,  there  were  "  fome  things  hard  to  be 
underftood,  wliich  they  that  are  unlearn- 
ed and  unliable  wrell — unto  their  own 
deflru6Hon/' 

The  expreffions  which  feem  at  leaft 
as  likely  to  be  thus  wreftcd  by  the  un- 
learned  ana  unjlable,  as  any  other  in  thofe 
epillles,  are  fuch  as  theie  ;  That  we  are 
*^  faved  by  grace  ;"  That  we  muft  be 
**  found  in  Chrill,  not  having  our  own 
*'  righteoufncfs;"and  *'that  we  arejuftifi- 
"  ed  by  faith, without  the  deeds  of  the  law." 
¥ov  from  tliefe,  and  fuch-likc  expreffions, 

fome 


in  Chrifi,    ^c.  129 

feme  have  in  fa6l  imagined,    that  perfo-SERM, 
nal  righteoufnefs,    inherent   hoHnefs,    or     VI. 
obedience   to    the  Gofpel,  (call  it  which '     ^"'^ 
you  pleafe)    is  not  really  ncceffary  in  or- 
der to  our  acceptance  with  God,    and  to 
our  obtaining  the  lalvation  revealed  to  us, 
and  purchalcd  for  us,  by  Chrift  :    And  it 
is  to   be  feared,    that  many,  from  age  to 
age,  have   thus    deceived   themfelves  to 
their   own  deftruclion.      Thefe  fcripture 
expreffions   which  have   been  perverted^, 
fo  as  to  render  the  commandments  of  God 
of  none  effect,    and  to  annul  the  obliga- 
tions to  evangelical  obedience,  terminate 
nearly   in  the  fame  point  at  laft.      How- 
ever  it  was  propofed   to  confider   them 
diftijiclly  ;  and  to  fhow  how  far  they  are 
from  countenancing   any  fuch  licentious 
doftrines   as  have   been  grounded   upon 
them.    The  former  of  them,  viz.  that  we 
are  "  faved  by  grace,"  was  conlidered  ia 
the  laft  difcourfe. 

Let  us  now  proceed  to  a  confiderati- 
on  of  the  fecoud,  refpefting;  our  being 
fmnd  In  Chrift^  &c.  The  pafTTage  at  large 
ftands  thus  in  the  epiftle.  * .  "  But  what  *^'^^'*^>-  3 
"  thmgs  were  gain  to  me,  thefe  I  coun- 
"  ted  lofs  for  Chrift ;  yea  doubtlefs,  and  I 
"  count  all  things  but  lofs  for  the  exccl- 
"  lency  of  the  knowledge  of  Chrift  Jefus 
"  my  Lord ;  for  whom  I  have  fufiered 
K,  "  the 


—  10. 


1 3d  Of  hehig  found 

Sfrm.  <'  the  lofs  of  all -things,  and  do  count 
VI.  /*  them  bur  dung,  that  I  ma)^  winClirift: 
And  be  found  in  him,  not  having  mine 
''  own  righrcoiifhcfs,  which  is  of  the 
^  'La\x%  bur  that  xxliich  is  thro*  the  faith 
•*  of  Chrift,  the  rif^hteoufnefs  which  is  of 
**  God  bv  faith  :  That  I  may  know  him, 
^*  and  the  power  of  his  refurreclion,  and 
"  tlic  fellowfhip  of  his  fufferings,  beiifg 
•*.  niadc".conformabIc  to  his  death/' 

"  Tills  paflage  haxingheen  made  great 
ufe  of,  in  order  to  fliow,  that  our  own 
perfbnal  righteoufnefs  is  of  little  or  no  ac- 
count" in  the  liglit  of  God  ;  and  that  the 
righteouliiefs  ofCJirill:,  imputed  to  us, 
iwdi  received  bv  faith,  is  the  folc  ground 
6f  bur' acceptance  with  Him,  I  lliall  con- 
flJcT  it  the  more  carefully  and  diftindiy. 
f  will  give  fome  lliort  and  general  ac- 
(*Oimt  of  Sf  VanN  deiign  here  :  And  then 
point .  out  more  parricnhrly,  both  Avhat 
that  righteoiiihefs  U  which  he  here  dif- 
daims  and  .renounces,-  and  what  that* 
is,  which  he  builds  Ws  hope"!  upon,  and  . 
f^lbries  i-  "^'  im  whence,  I  doubi'  not, 
it  Vv'ill  ap^^j^r,  ihat  he  is  fo  far  from  con- 
rnVdi'vling  any  thing  which  has  been  faid 
upon  this  fubject,  cgnccrning  the  necelli- 
tyb^obcdienCt.  to  the  Gof^^el,  that  he,  in 
(^fFcc^t,  'nfrercs'tlic^^imv  thing  himfelf. 

Now 


in   Chrijl^  &^c.  131 

Now  it  is  to  be  remembrcd,  and  par-  Serm. 
ticularly  obferved,  for  the  right  under-  VI. 
ftanding  of  this  paffage,  that  St.Taulwas, 
both  by  birth  and  rehgion,  ajew  :  Hejiad 
•been  educated  in  the  principles  and  prac- 
tices of  the  Tharijees,  as  he  himfelf  in- 
forms us.  He  had  been  fo  zealous  in  this 
wa}^,  as  to  become,  very  early,  a  bitter 
enemy  to  the  name  and  religion  of  Chriil; 
and  thus  he  continued  to  be,  'til  he  was 
miraculoufly  converted  to  the  Chriftian 
faith,  in  his  journey  to  Damafcus,  And 
the  paffage  quoted  above,  reprefents  to  us 
in  general,  hovv^  entirely  his  fentiments 
concerning  religion,  and  the  way  of  ac- 
ceptance with  God,  were  changed  from 
what  they  had  formerly  been  :  — -how 
contemptibly  he  now  tho't  of  many  things, 
in  which,  while  he  was  a  Tharifee,  he 
gloried  in,  and  depended  upon,  as  a 
fufEcient  and  acceptable  righteouihefs  : — 
how  highly  he  now  accounted  of  Chrift, 
whofe  name  he  was  wont  to  blafpheme  ; 
and  whofe  difciples  he  had  perfecuted  : — 
Jiow  follicitous  he  was  to  attain  to  tliat 
righteoufnefs  which  the  gofpel  prefcribes, 
and  to  that  Salvation  which  is  therein  re- 
vealed to  finful  Men.  This  is  the  general 
dcfign  and  fcope  of  the  paffage  we  are 
conlidering.  And  furely  a  perfon  newly 
converted  from  "Jttdaifm  to  Chnjiianity^ 
K2.  from 


32 


Of  b:ing  found 


Serm.  {xom  a  perfeciiting  W;(:;r//f r    to  a  '  difcipic 
^^'     oi  Jcjus^  may  well  be  luppolcd  to  under- 

'  ^'""^  value  all  his  former  attainments  in  religion, 
and  to  renounce  all  depcndance  upon 
them  for  falvation,  without  being  fup- 
pofed  to  undervalue  that  obedience  which 
the  gofpcl  requires,or  to  renounce  all  de- 
pendence thereupon  in  the  grand  affair  of 
his  acceptance  with  God,  and  obtaining 
eternal  Life.  Mv  meaning  is,  that  it  does 
not  follow  from  thcApoille's  difclaiming, 
and  depreciating-  the  former  rirrhteoufneis, 
that  he  mufi:  difclaim  and  depreciate  the 
latter  alfo.  For  tho'  one  ma}'  be  really 
wortlilefs  and  infignilicant,  the  other  may 
be  truly  valuable,  and  acceptable  in  the 
iight  of  God.  Tiic  righteoufnefs  ofa  jP/;^- 
r'tjcc,  may  be  contemptible,  and  yet  the 
obedience  of  aChriftian  be  of  great  price, 
and  great  eflicacv  wirli  God.  Unlefs  it 
cc.n  be  fhown  tliat  the  Apoftle  here  re- 
nounces fome  other  righteoufnefs  than  a 
Tbanfciicai  one,  as  that  is  oppofed  to  the 
obedience  and  good  works  of  a  fincere 
ChrilHan,  thispallage  is  not  to  the  purpofe 
of  thole  who  alledgc  it  in  order  to  prove, 
that  a  Chriftian's  obedience  is  not  that 
which  entitles  him  to  the  falvation  which 
Chrift  has  wrought  out,  and  which  is  re- 
A'caled  to  us  in  his  gofpcl. 

Let 


in    Chriji^  &^c.  133 

Let  us,,  therefore,  as.  was  propofed,  Serm. 
inquire  a  little  more  particularl}^  what  VI. 
righteoufnefs  that  is,  which  St.  Taiil  re- 
nounces ?  whether  it  is  only  the  riglite- 
oufnefs  of  a  T/jariJee,  or  the  obedience 
and  good  works  of  a  Chrillian  ?  And  for 
the  refolving  of  tliis  point,  let  us  go  to 
the  pi'eceeding  context,  where  he  gives 
us  an  account  of  what,  as  a  Jew  and  a 
Tharijee,  he  had  formerly  valued  himfelf 
upon. 

In  oppofition  to  the  unconverted ^£"16'/, 
who  relied  upon  their  external  privileges, 
upon  their  circumcifion,  and  other  ritual 
obfervances,  he  fays- — >We  are  the  circumci- 
fton,  -which  worjhip  God  in  thefpirit^  and  re- 
joice in  Chriji  J  ejus  ^  and  have  no  confidence  in 
the  flejh,  ver,  3.    As  if  he  had  faid,  "  The 
Jews  vaunt  of  their  being  circumcifed  : 
But  we   Chriftians,  altho'    we   may   not 
have  externally  received  that  rite,  are  yet. 
tlite  true  fpiritual  feed  of  Abraham^  being 
circumcifed    in  heart,  which  is  the  thing 
lignified  by  that  outward  fign.      We  are 
more  truly    the    circumcifion,  according 
to  the  fpiritual  meaning  of  the  law,  than 
they   who  glory  only  in  the  vifible  fym- 
bole  of  internal  purity  :  For  we  ferveGod 
in   fpirit  and  in  truth  ;  and  glory  in  our 
relation  to  Jefus  Ghrifl,  who   is    the  end 
of  the   law  ;  having   no   dependence  on 
K  3  thofe 


Of  being  found 

thofc   carnal  ordinances,  and  weak   and 
beggarly   elements,  Avhich  they  who  arc 
iHli  zealous  of  the  law,  value  themlclves 
upon."  Though  I  might  alfo  have  confidence  in  . 
the  ficjl?.  If  any  man  thinketh  he  hath  whereof 
he  might    truft   in  the  flejl)^  I  more,  vcr.  4. 
q,  d,  "  Think  not  that  I  fpeak  with  con- 
tempt of  thefc  flefhly   ordinances,  from 
a  principle  of  envy  ;  or  becaufe  I  could 
not    glory  in  the  obfcrvation  of  them  as 
well  as  others,  if  I  judged  this  was  any 
juft  ground  of  confidence.    No  :  If  fuch 
things  might  juftly  be  trufted  in  ;  if  any 
man  whatever  can,  with   reafon,    place 
his    dependence  upon  things  of  this  na- 
ture, I  am  bold  to  lay  that  I  myfelf  can 
do  it  with  as  much  juftice  and  propriety, 
as  any  other  perfon  ;  yea  with  more  than 
the   greater   part    of  thofc    that  do  fo." 
The  ApoRle  proceeds  to  explain  himfelf 
in  the  next  words — Circumcfed  the  eighth 
day,  of  the  Jlock  of  Ifrael,  of  the   tribe  of 
Benjamin,  an  Hebrew  of  the  Hebrew s  ;  as 
touching   the    law,  a  Tharifee'*  ver  5.  </.  d. 
''  You  may  judge  by  what  follows,  a\  ith 
]lo^v  much  more  jultice  I  could  glory  in 
Jewi/h  privileges,  and  legal,  ceremonious 
obfcrvances,  than  molt  other  pcribns,  did 
I  value  myielf  upon  them.     For  I  was 
circumciied  cxaftly  on  the  eighth  day, 
according*  to  the  very  letter  of  the  law  ; 

which 


in   Chrijiy  ^^*,  135 

which  is  more  than  ^  every  Je\v.^can  Serm. 
boail.  I  defcended  dirccll}^  from'  the  VI. 
loins  of  Ifrael;,  and  am.  one  of  the  tribe  of 
Benjayii/i,:who\vas  fo  pccuUarly  beloved 
of  our  common  Father  :  I  am  not  a  pro;- 
felyte,  nor  the  fon  of  a  orofelytc,  but  a 
natural  born  Jeiu,  a  branch  fprurig  \ip 
from  the  priginal  ilock  of  the  Hchreivs^: 
And  I  w^^  JTPLoreover  ;pne  of  that  fee:?, 
which  is  of  the  greateft  note  and'  reptita;- 
tion  amonglt  the  Jezi^Sy  the  kdi  of  the 
ThatifeesJ'  "The  Apoftle  proceeds  with 
the  catalogue  of  his  privileges,  &c.  Con- 
cerning  zeal^  -perfecuUng  the  church  ;  touch- 
ing the  r/gljteoufnefs  ivh'ich  is  in  the  lazu^ 
blamelefs.  ver.  6.  q,  d,  "  Nor  was  I  one 
of  the  cold,  lifelefs  profelTors  of  the 
Jew/fi  religion  :  So  far  from  it,  that  I 
.diftinguilhed  myfelf  by  rny  zeal  for  it ; 
yea,  fo  warm  and  fang  nine  was  I  in  the 
caufe,  that  I  exerted  myfelf  to  the  utmoff, 
to  beat  down  all  that  did,  or  feemed  to 
oppofe  it  ;  and  accordingly  became  a 
violent  perfecutor  of  the  church  ofChrift. 
Andjto  fum  up  all  in  one  w^ord,  I  w^as'fo 
ftrift  an  obferver  of  the  law  of  Mofes,  ac- 
cording to  the  common  way  of  interpre- 
ting it,  that  no  perlbn,  Irowever  critical 
and  zealous,  could  blame  me,  or  tax  me 
with  deviating  from  the  righteoufnefs 
ofit." 

K  4  Now 


136  Of  being  found 

Now  thefe  are  the   things  which  St, 
Taul  alFerts,  gave  him  greater  ground  of 
confidence,  and  glorying  in  the  Heflijthan 
moft  of  his  countrymen,who  flill  adhered 
to  the  law  in  oppofition  to  the    gofpel, 
could  pretend  to  :  Upon  which,  however, 
he  renounces  all  dependence  for  righte- 
oufncfs,  and  acceptance  with  God.    But 
it  will  be  proper  to  inquire  more  particu- 
larly into  the  Apoftle^s    meaning,  in   the 
lalt  words  quoted  above,  where  he   fays 
that   he    had  been  blmnelefs^  touching  the 
r'lghtcoufnefs  that  is  in  the  laiu  ;   this  being, 
as  I  apprehend,  a  point   of  confiderablc 
importance.     By  this,   then,    I  think  he 
niuit  intend  one  or  the  other  of  the  three 
things  following  :      Either, 

1.  That  he  had  been,  in  the  moft 
flricl  and  proper  fenfe,  perfed:  and  lin- 
Icfs  :   Or, 

2.  That  he  had  been  blamelefs 
and  perfert  in  a  lower  and  lefs  proper 
fenfe  ;  as  other  good  men  under  the  law 
wjcre  faid  to  be,  notw  ithftanding  fome 
deviations  from  their  duty  :  Or, 

3.  That  he  had  been  blamelefs  with 
relation  to  the  ceremonial  part  of  the 
law  ;  which  it  feems,  the  Jews  of  that 
corrupt,  degenerate  age,generany  efteem- 
cd  the  moll  excellent,  and  chiefly  gloried 
in. 

The 


in   Cbrijl^   &^c.  i^j 

The  righteoufners  which  the  apoHlc  Serm* 
here  intends,  whatever  it  be,  he  certain-  VI. 
ly  difclaims  as  an  inluflicient  ground  of 
truft  and  dependence,  in  the  next  words. 
• — But  zuhat  things  were  gain  to  nie^  thofc 
I  counted  lofs  for  Chrijl.  The  connexi- 
on plainly  fhows,  that  he  contemned 
and  difpifed  all  his  former  righteoufnefs, 
in  comparifon  of  that  which  is  of  God 
by  faith. 

Now  we  may  be  very  certain  that  the 
Apoftle  is  not  to  be  underftood  in  the 
iirfl  fenfe  mentioned  :  He  does  not  mean, 
that  he  had  perfectly  kept  the  whole  law 
of  Moses,  in  its  greateft  extent  and  lati- 
tude. For  ( I )  it  is  generally  acknow- 
ledged by  Chriftians,  tlm't  that  law  com- 
prehends the  law  of  nature,  as  well  as  the 
law  of  ceremonies,  and  carnal  ordinan- 
ces :  In  which  latitude,  our  Saviour  him- 
felf  expounds  it.  (2)  St.  y  Whimfelf  fays 
exprefsly,  in  his  epiftle  to  the  Rojnans^ 
that  all,  Jews  as  well  as  Gentiles^  have  fin- 
ned ;  that  all  the  world  is  become  guilty 
before  God  ;  and  that  every  mouth  mull 
be  flopped.  In  which  places  he  cannot 
be  fuppofed  to  fpeak  exclufively  of  him- 
felf.  (3)  We  divers  times  find  him  la- 
menting the  fins  which  he  had  commit- 
ted, while  he  was  in  his  Jewifi  fl:ate ; 
particularly  that  of  pcrfccuting  the  church 

of 


138  Of  being  fou?id 

of  Ciirilt.  (4)  If  he  had  been  perfect  in 
this  leiile,  he  could  not  have  undervalued 
ilu  h  a  righteoufncfs,  or  needed  any  other, 
For  a  perfect  rightcoulhels  is  undoubtedly 
fulTicient  for  any  man  :  And  the  language 
of  the  law  itfelfis,  "  That  the  man  that 
doth  thcfe  things,  fhall  live  in  them." 
From  thefe  confiderations,  not  to  mention 
any  more,  it  is  evident  that  St.  Taul^  by 
his  hav  ing  been  blamcJcJs  touching  the  r'lgh- 
teonfncfs  ivhich  is  in  the  lawy  could  not  in- 
tend that  he  had  perfeftly  obeyed  the  law 
in  its  utmoll  latitude  and  rigor. 

It  remains,  therefore,  that  he  is  to  be 
undcrllood  either  in  the  jecond  or  third 
fenie  mentioned  :  i.  e.  That  he  had  been 
blamclcfs  and  p'erfeft,  as  other  good  men 
unJer  the  la^^%  were  faid  to  be,  not- 
withllanding  fome  deviations  from  it  : 
Or  that  he  had,  with  the  greateft  punclur 
ality,  obfcrved  the  ritual  part  of  it,  as 
contradiltinguidied  from  the  moral.  Let 
us  conlidcr,  wliich  of  thefe  things  he  in- 
tends. And  that  he  is  to  be  underftood 
in  the  lall  mentioned  lenfc,  Avili,  I  think, 
appear  very  prohabie  at  lealt,  from  the 
i'ollowing  conliderations. 

I.  It  does  not  appear  from  St.  y^///s 
llory,  as  \wc  have  it  in  the  new  teltament, 
that  he  was  really  a  good  man,  antece- 
dently  to  his  converllon  10  tlie   taith  of 

Chrill  ; 


in   Chrijl^  ^c.  139 

Chrift;  or  that  he  had  any  righteoufnefs  Sera:. 
befidcs  that  wliich  was  proper  to  his  feci,      ^^' 
as  2iThariJcc,  And  how  much  this  righte-  ' — ^>^'""-^' 
^Dufnefs  confiited  in  outward  formalities, 
and  ceremonious  ulagcs  ;  how  little  of  good 
morality  went  into  the  compofaion  of  a 
TbanfcS^  rigliteouiiiefs  ;    how    far  it  fell 
fhort  of  that  hncere  piety   and  undiilem- 
bled  virtue,  which  was  eflential  to  a  right- 
eous character,  even  under  the  law  of 
Mojcs^  no  one  can  be  ignorant,  who  has 
read  the  go/pc!s  with  due  attention.  That 
which    our  Saviour  terms,  The  rightcouj'-' 
nefs  ofthefcribes  andTharifecs^  did  not  in- 
clude in  it  real  lanclity  of  heart  and  man- 
ners ;  llich  as  good  men  under  the  kvv 
were  the  fubjeds:of.  If  it  had,  he  would 
not  furely  have  told  us,  that  except  our 
righteoufiiefs  exceeds  it,  we  cannot  enter 
into  the  kingdom  of  Heaven  -  For  it  w^ill 
not,  I  prefume,  be  doubted  but  that  all 
truly  pious  and  holy  men,  whether  under 
the  legal  or  evangelical  difpenfation,  fhali 
not  actually  be  admitted  into  that  king- 
dom hereafter.     How  does  it  appear,  that 
the  Apoille  w^as  a  better  man  than  thofe 
of  his,  fed   generally  were  ;  w^ho,    as  is 
plain  from  our  Saviour's  account  of  them, 
were  not  only  imperfeft,  as  the  beft  men 
are  in  this  w^orld  ;    but  deftitute  of  that 
righteoufnefs  which  is  attainable  ;  and  of 

which 


140  Of  being  found 

which  many  good  men  under  the  law 
\\  ere  actually  the  fubjects  I  It  is  not  very 
eafy  to  reconcile  the  iuppofition  of  Saul^'s, 
being  a  good  man,  with  the  known  faft 
of  his  being  fo  bitter  a  pcrlecutor  of  the 
church  ;  and  his  continuing  to  breath  out 
threatenings  and  llaughter  againlt  it,^  for 
{o  long  a  time  together.   To  delire  to  do 
the  win  of  God,  is  elTential  to  the  charac- 
ter of  a  o;ood  man  :  And  our  Saviour  had 
faid,  That  "  if  any  man  would  do  his  will, 
^'  he  fliould  know  of  his  dodrine  wiiether 
"  it  were  of  God,  or  whether  he  Ipake 
*'  ofhimfelf."     Can  it  eafily  be  fuppofed, 
then,  that  Saul,  had  he  been  really  a  good 
and  upright  man,  could  have  been,  for 
fo  long  a  time,  under  a  miftake  in  this 
matter  ;  and  been  fo  outrageoufly  zealous 
as  he  w^as,  to  exti'-pate   the  religion  of 
Chrid  \  I  will  not   abfolutely  deny    the 
pollibility  of  this  ;  but  yet  thmk  itjs  very 
improbable.     Befides,  St,  "P/////  feems,  in 
fome  of  his  cpillles,  to  attribate  his  be- 
coming a  good  man,  to  his  becoming  a 
difciple  of  Chrift  ;  particularly  v.  here  he 
lays,  that  it  was  ''  the  law  of  the  fpirit  of 
life  in  Chrilt  Jefus,  that  had  made  him 
free  from  the  law  of  fm  and  death."  Now 
if  liis  convcrfion  from  iin  to  God,  was  co- 
temporary  with  his  converlion   irv>m   7«- 
dn'tfm  to  Chrijlianitj  ;  (which  is  pioi?ubie 

fivia 


in  Chrijl,  ^c.  141 

from  the  account  he  gives  of  himfelf)  it  ^erm. 
follows,  that  by  the  righteoufnefs  which  ^^' 
is  in  the  law,  he  miifl  mean  only  that 
external,  pharifaJcal  rightcouihefs  before- 
mentioned  ;  not  that  internal  and  fanftity, 
of  which  good  rnen  were  the  fubjefts  un- 
der the  fiwfaic  difpenfation. 

It  will  perhaps  be  objected,  that  St. 
Taul  declares  he  verily  tho^t  with  himfelf 
that  he  ought  to  do  thofe  things  which 
he  did,  contrary  to  the  name  of  Jefus 
of  Nazareth  ;  that  he  had  lived,  before 
his  becoming  a  Chriftian,  in  all  good 
confcience  towards  God  :  And  that  this 
fuppofes  him  to  have  been  a  righteous 
4nan,  in  the  qualified  fenfe  of  fcripture, 
antecedently  to  his  converfion  to  the  faith 
of  Chrift.  However  this  feems  not  to  be 
conclufive  and  fatisfaftory  :  For  there  are 
•doubtlefs  many  wicked  men  who  aft  con- 
fcientioufly,  efpecialty  in  the  bufinefs  of 
pcrfecution,  when  their  heads  are  heated 
Avith  religious,  party-difputes,  and  their 
hearts  burn  with  a  falfe  zeal.  Men  may 
■acl  confcientioufly,  for  the  time,  in  things 
of  this  nature,  and  indeed  in  almoll  all 
others  ;  and  yet  not  be  truly  good  and 
virtuous.  When  our  Saviour  tells  his  dif- 
ciples  that  "  the  time  would  come,when 
^*  whofoever  killed  them,  would  think 
.^'  that  he  did  Godfervice  ;"  I  fuppofe  none 

imagine 


14- 


Of  being  found 

imagine  that  he  means  good  and  virtuous 
rciQW  would  do  tlius,  merely  becaule  they 
are  iuppofed  to  aol:  conicientioully  towards 
God,  thinking  they  do  fervicc  to  him. 
No  ;  The  obvious  fenie  is,  that  men  of 
corrupt  minds,  and  deltitute  of  the  trutli, 
Vv-ould  be  fo  infatuated,  fo  blinded  with 
bigotry,  and  enmity  againft  the  gofpel, 
that  they  would  perfecute  even  to  death, 
tiic  preachers  and  profeffors  of  it,  not  on- 
ly without  pity  and  rcmorfc,  but  even 
witli  a  firm  perfwafion  that  they  were 
difcharging  their  duty  to  God  ;  i.  c.  with 
a  good  confcicnce  towards  Him.  It  is  not 
therefore  implied  in  what  the  Apoftle  fays 
of  himfelf,  that  he  had  been  a  truly  right- 
eous, good  man.  It  does  not  necef- 
itu'ily,  or  naturally,  amount  to  any  thing 
more  than  this,  all  circumflances  being 
confideied  ;  viz.  That  he  had  been  zeal- 
ous in  the  religion  he  profelTed  ;  a  con- 
fcicntious  obferver  of  the  law,  as  interpre- 
ted by  tiie  Tharijees  ;  and  that  whcti  he 
was  embruing  his  hands  in  the  blood  of 
the  innocent,  he  was  ^o  far  from  doing 
what  he  knew  to  be  fmful,  that  he  fol- 
lowed the  diftates  of  a  miilaken  con- 
fcicnce. All  which  is  rather  an  evidence, 
that  the  light  within  him  was  then  dark- 
nefs,  and  that  he  was  depraved  to  great 
degree,  than  that  he  was  really  the  pious 

man. 


in  Chriji^  &^c.  143 

man,  and  JiriBjnoraliJ}^   which  fome  fup- Serm. 
pofe  him  to  have  been.  .    VI. 

2.  That  the  Apoftle  is  not  to  be  un- 
derftood  as  alFerting  that  he  had  been  a 
careful  obfcrver  of  the  moral  part  of  the 
law,  appears  from  hence.  He  is  here 
arguing  againft  the  Jews  ;  and  evidently 
fpeaks  of  the  righteoufnefs  which  is  in  the 
law,  according  to  the  notions  and  inter- 
pretations thereof,  which  generally  pre- 
vailed amongft  them  :  He  reafons  with 
them,  or  rather  againft  them,  upon  their 
own  principles,  in  order  to  confute  them 
the  more  cfrcctuall}^  And  is  it  not  ma- 
nifeft  from  the  new  tePcament,  that  the 
righteoufnefs  wliich  the  Jctus  of  this  time, 
cfpccially  the  Thar/fees,  laid  the  greatelt 
ftrefs  upon,  and  chiefly  gloried  i]i,  was  a 
mere  ceremonious,  or  ritual  righteouf- 
nefs ?  a  righteoufnefs,  which  had  little  or 
no  concern  with  their  hearts  and  morals? 
This  was  evidently  the  cafe.  And  it  is 
much  the  moll  natural  fuppofition,  tliat 
St.  Taul  here  ufes  thefe  terms,  [the  riglit- 
eoufnefs  which  is  in  the  Law]  in  the 
;>k;//7;  fenfe  of  them ;  intending  fuch  a 
righteoufnefs  thereby,  as  thelc  words 
would  have  fignified  in  the  mouth  of  a 
common  Tharifee.  It  was  not  directly  to 
his  purpofe,  to  ufe  them  in  any  higher, 
or  more  exalted  fenfe, 

3.  Tpiis 


Of  being  found 

3.  This  is  flirthcr  c\iclent,  "  Becaulc 
he  Ipcaks  of  fuch  a  righteoufnefs  as 
was  reckoned  matter  of  confidence  in  the 
fejl?  ;  which  is  his  way  of  defcribing 
**  the  pofitive  part  of  the  Mojaic  law, 
"  which  was  of  a  carnal  nature,  related 
''  to,  and  affected  the  flefh  ;  whereas  the 
"  moral  righteoufnefs  therein  required 
"  was  not  flcflyly  ;  nor  is  it,  that  I  remem- 
"  ber,  ever  Ipoken  of  as  fuch."  * 

4.  The  particular  things  wiiich  the 
Apoftle  enumerates  in  this  pafTage,  as  giv- 
ing him  greater  rcafon  of  confidence  and 
boaiting,  than  many  others  could  pretend 
to,  are  all  relative  to  the  Jeivs,  and  the 
iiwfaic  (Tconom)'  ;• — -his  lineal  defcent  from 
Abraham^  circttmcijion^  &C.  He  does  not 
io  much  as  hint  at  any  particular  branch 
of  true  moral  righteoufnefs,  which  he 
could juftly  lay  claim  to,  unlefs  his  perfe- 
cuting  zeal  can  be  looked  upon  as  fuch. 
Now  if  the  Apoltle  had  really  intended  to 
rcprcfcnt  himfelf  as  a  pious,virtuous  man, 
antecedently  to  his  becoming  a  Chriitian, 
can  it  be  fuppofed  that  he  would  have  in- 
ftanced  only  in  his  JczviP^  pri\  ileges,  and 

things 

•  Vid  Mr.  Pt'irft-'s  notes  ;>;  Loc.  How  much,  or  how  lit- 
tle, I  have  been  beholden  to  this  learned  Commentator, 
in  other  parts  of  this  difcourfc,  where  I  have  not  cx- 
prcfly  mentioned  him,  xnzy  be  cafily  fecn  by  thofc  wh» 
ihink  it  worth  while.—- 


m  Chriji,    m.  145 

things  of  a  ceremonious,  external  nature?  Serm. 
Is  it  not  much  more  natural  to  fuppofe,     vi. 
that  he  would,  in  this  cafe,  have  inftan- 
ced  in  the  great  and  important  precepts 
of  the  moral  Law,  which  he  had  care- 
fully obferved  ?  He  certainly  knew,    at 
the  time  of  his  writing  this  epiftle,  what- 
ever he  did  before,  that  the  keeping  of 
thefe  latter  commandments,    was  much 
more  commendable,  and  acceptable  in  the 
fight  of  God,  than  the  things  of  which 
he  fpeaks ;  but  yet  wholly  omits  them. 
This  is,  I  think,  a  plain  demonftration, 
that  by  his  having  been  blamelefs   touch- 
ing the  righteoufnefs  which  is  in  the  law, 
he  means  no  more,  than  that  he  had  kept 
the  ceremonial  law  with  the  utmoft  pre- 
cifion  and  exaftnefs ;  fo  as  to  Itand,  in 
that  refpeft,  at  leaft  upon  an  equal  foot- 
ing with  any  of  his  countrymen. 

5.  If  by  the  righteoufnefs  that  is  in 
the  law,  the  Apoftle  had  intended  the 
moral  purity  and  good  works  required 
thereby  ;  it  is  not  fuppofeable  that  he 
would  have  fpoken  of  it,  in  the  verfes 
immediately  following,  in  fuch  ftrong 
terms  of  contempt  as  he  does  ;  faying 
that  he  counted  it  lofs  and  dung.  Indeed 
he  often  fpeaks,  in  other  places,  of  the 
moll  compleat  righteoufnefs  of  the  beft 
men,  as  imperfect  ;  as  attended  with 
fome  faults  and  failings  ;  and  therefore 
L  ia- 


I  ^6  Of  being  found 

infuflicient  to  juflify  them  before  God, 
according  to  the  rigor  of  law  :  But  this 
is  a  very  different  thing,  from  ftvling 
fuch  a  rightcoiifacfs  lofs  and  dm^  :  Nor 
do  the  fcripturcs  any  where  authorife 
our  fpcaking  of  the  moral  virtues  of 
good  men  in  fuch  contemptuous  lan- 
sruaee.  This  is  inconllilent  with  the 
whole  fpirit,  and  the  conftant  language 
of  fcripture  ;  wherein  the  nioral  "^  irtucs 
of  good  men  are  always  mentioned 
with  honor,  and  the  higheft  epithets  of 
commendation.  But  if  we  fuppofe  the 
Apoftle  intends  only  thofe  Jcwijh  privi- 
leges, and  that  ceremonious  righteouf- 
nefs,  wherein  the  Tharijccs  chieHy  truft- 
ed,  without  any  reference  to  the  ivcigh- 
tier  matters  of  the  la-iv  ;  it  will  be  eafy  to 
account  for  his  fpeaking  of  fuch  a  righte- 
oufnefs  ia  the  manner  he  does.  This 
riu-htcoulhefs,  not  containini^  in  it  anv 
tiling  truly  good,  but  confilHng  m.erely 
in  x.\\c  flnn  of  gGclVinefs  ^\  ithout  the  f(nvet\ 
might  be  fitly  enough  compared  to  dung^ 
or  to  flthy  rugs  ;  and  renounced  as  a 
worthlefs  thing.  But  to  fpeak  in  fuch 
reproachful  language  of  the  moral  virtues, 
"ivhich  confift  fummarily  in  the  love  o£ 
God  and  man,  and  an  imitation  of  the 
divine  perfedions  ;  is,  in  itfelf  fo  abfurd, 
a^d  appjcp^cUcs  fo  near  to  profanity  and 

blaf- 


in  Chriji^  &^c.  147 

blafphemy,  that  I  cannot  think  fo  wife  SaHM. 
and  good  a  man  as  St.  Taul  could  ever  VI. 
be  guilty  of  it.  He  always  fpeaks  in 
quite  a  different  llrain  concerning  obedi- 
ence to  the  moral  part  of  the  law  ;  tho', 
as  was  faid  before,  he  aflerts  that  no  mail 
has  fo  exadly  and  perfeftly  obeyed  the 
law,  as  to  be  juftified  thereby  ;  and 
therefore  admonilhes  us  to  rely  upon  the 
grace  of  God  in  Chrift  Jefus,  as  revealed 
in  the  Gofpel,  for  acceptance  with  him. 

For  the  feveral  reafons  mentioned,  I 
think  we  may  conclude,  with  a  good 
degree  of  certainty,  that  when  the  A- 
poftle  declares  he  had  been  ''  blamelefs 
touching  the  righteoufnefs  that  is  in  the 
law",  his  meaning  is  not,  that  he  had 
been  finlefs  ;  nor  even  that  he  had  been 
a  drift  obferver  of  the  moral  part  of  the 
law,  fo  far  as  is  confiftent  with  common 
human  frailty  :  But  only,  that  he  had 
been  righteous  in  the  pharifaical  fenfe  of 
the  word  ;  that  he  was  poffefled  of  the 
righteoufnefs  which  that  feft  trufted  in  ; 
which  gave  them  confidence  in  the  flefli ; 
and  which  confifted  almoft  wholly  in  cer- 
tain external  privileges,  and  cerenlonious 
ufages  ;  as  appears  fully  from  the  new- 
teftament,  particularly  from  the  following 
paflages — ''  The  Tbarifees  and  all  the 
Jews  except  they  w^afh  their  hands  eac 
L  2  not 


148  ^f  ^^^^g  found 

Serm.  not— And  many  other  tilings  there  be, 
^^       which  they  have  received  to   hold;  as 

^■"^'^'""^  the  wafliing  of  cups  and  pots,  and  brazen 
velTcls  and  tables" — .  "  Woe  unto  you, 
Scribes  and  Tbarijccs^  liypocrites  ;  lor  yc 
tythe  mint  and  aniie  and  cummin,  and 
negle<^l  the  weightier  matters  of  the  law'* 
— ''  Ye  make  clean  the  out-fide  of  the 
cup  and  the  platter  ;  but  within  are  full 
of  extortion  and  excefs — -Ye  are  like  un- 
to whited  iepulchres,  which  indeed  ap- 
pear beautiful  outward  ;  but  are  within 
full  of  dead  mens  bones  and  all  unclean- 
nefs  :  Even  ih  ye  appear  righteous  unto 
men  ;  but  within  ye  are  full  ofhypocrify 
and  iniquity'' — "  Ye  make  void  the  law 
of  God  thro'  your  traditions." — ^Thefe 
palTages  give  you  a  true  Idea  of  the  reh- 
gion  chiefly  in  vogue,  in  t-he  days  of  our 
Saviour  and  his  Apoftlcs  ;  I  mean  a- 
mongll:  the  Jcws^  eipccially  the  feci  of 
the  "^P ban fees ^  that  jlra'tt  Jccl^  to  which 
St.  Taitl  fays  he  belonged.  And  this  is 
manifeftly  the  righteoufnefs  which  this 
Apoltic  intends  in  the  palllige  we  are 
confidering  ;  which  he  calls  the  i-'ighteouf' 
nejs  that  is  in  the  law  ;  and  /;//  (nun  rigbte- 
oujiiejs.  This  is  that  righteouihefs  which 
he  once  depended  upon,  accounting  it 
gain  to  him  ;  and  which  he  afterwards 
rEiiOunced,  accounting  it  no  better  than 
rua-  '  lofs 


in   Chrijl^  Mc.  149 

hfs  and  diing^  in  comparifon  oitloe  r'ighte-  Serm. 
oujnejs  which  is  of  God  hy  Faith,  Nor  can  VI. 
there  well  be  a  greater  perverfion  of  his 
meaning,  and  true  defign,  than  to  reprc- 
fent  him  as  fpeaking  in  this  manner  con- 
cerning  that  real  holinefs  and  moral  good- 
nefs,  by  which  men  are  made  like  to  the 
blefled  God  himfelf. 

Let    me  make   one  ihort   refledion 

here  before  I  proceed  any  further.    Since 

it  is  plain  that  the  Apoftle,    by  his  ozun 

righteoufnefs^  which  he  renounces  in  fuch 

llrong  terms  of  contempt,  means  only  his 

Jew'^j  priviledges,  and  an  external  phari- 

faiccil  righteoufnefs  ;  this  Ihows  the  abfur- 

dity  of  applying  what  is  here  faid  to  the 

virtues  and  good  works  of  Chriftians ;  of 

thofe  Pei'fons  who  live  under  the  Gofpel- 

difpenfation,     and    pradically    conform 

themfelves  to  it.    Such  perfons,  are  often 

told,  that  they  muft  have  no  dependence 

upon  their  own  righteoufnefs^  their  virtues 

and  good  works  ;  that  this  righteoufnefs, 

is  no  better  than  dung^  &c.     And  all  this 

loofe,  irrational  kind  of  talk,  is  pretended 

to  be  grounded  upon,  and  fupported  by, 

the  doctrine  of  St.  Taul ;  particularly  in 

the  palTage    now    under  confideration. 

Whereas  it  is  very  manifeftjthat  this  great 

Apoftle  had  not  the  leaft  reference  to  the 

good  works  of  Chriftians  ;    nor  even  to 

L  3  the 


Of  being  found 

the  moral  duties  required  by  the  law  of 
Mofcs  ;  but  only  to  that  fuperficial,  cere- 
monious righteoufnefs,  in  which  the  Tha- 
rifees  were  wont  to  truft  and  to  glory  ;  a 
righteoufnefs  altogether  different  from, 
and  inferior  to,  that  which  is  intended 
by  tliofe,  who  fo  zealoufly  warn  us  not 
to  have  any  dependence  upon  our  obedi- 
ence to  Chrift's  commandments  ;  fo  total- 
ly different  from  it,  that  no  argument  can 
be  drawn  from  one  to  the  other.  And 
how  well  foever  thofe  may  mean,  -who 
appl}^  what  the  Apoftle  fays  concerning 
his  own  righteoufnefs,  while  he  was  a 
perfecuting'P/'^r//^(',  to  evangelical  obedi- 
ence ;  it  is  demonftrable  that  they  grofly 
wreft  his  meaning  ;  and  inftil  very  falfe 
and  pernicious  notions  of  religion  into 
the  minds  of  Chriftians. 

But  to  proceed  :  Having  feen  what 
the  apoftle  here  intends  by  his  own  righ- 
teoufnefs y  the  righteoufnefs  which  is  ;;?,  or 
of  the  lauf  ;  and  which  he  difclaims  as 
being  of  little  or  no  value  ;  let  us  now 
inquire  what  it  is  which  he  oppofes 
thereto  ;  and  in  which  he  trufts  and 
triumphs. 

Now  he  tells  us,  that  he  defpifed  his 
own  former  righteoufnefs  ;  and  account- 
ed it  as  lofs  and  dung,  for  [or  in  compa- 
riJba  of  J    the  excellency  of  the  hiowkifge  of 

Chrifi 


in  Chrifl,  Mc.  '     151 

Chrift  Jcfus  his  Lord  :—that  he  might  luin  Serm. 
Chriji,  and  be  found  in  him — having  the  VI. 
right eoufnefs  luhich  is  thro'  the  faith  of 
Chrijl  ;  the  righteoufncfs  whkh  is  of  God  by 
faith  ;  thai  he  might  know  hiin^  and  the  pow- 
er of  his  j-efurreBioity  and  the  felloivfliip  of 
his  fufferings^  being  made  conformable  unto 
his  death— The  leveral  things  here  men- 
tioned, the  Apoftle  oppofes  to  his  former 
rigliteouihels,  while  he  was  a  Thar  fee. 
Let  us  conlider  them  diftinclly,  that  w^e 
may  fee,  whether  they  do  not  comprife 
in  them  obedience  to  the  gofpel  ?  and 
confequently,  whether  the  Apoftle  does 
not  rather  oppofe  his  own  r ight eoufnefs , 
which  was  of  the  law^  to  evangelical  fn- 
ritj  and  holinefs^  than  to  the  righteoufncfs 
of  Chrift  imputed  ? 

The  firft  thing  he  mentions  is,  the  ex^ 
cellency  of  the  knozvledge  of  Chrijl  Jefus  hir 
Lord,  By  which  knowledge,  if  he  di- 
rectly intends  nothing  more  than  a  gene- 
ral fpeculative  knowledge  of  Chrift,  and 
the  gofpel-difpenfation  ;  yet  this  will 
make  nothing  againft  the  wdrth  and  im- 
portance of  evangehcal  obedience.  But 
if,  as  it  is  moft  probable,  he  means  what 
fome  call  a  pradical  experimental  know- 
ledge of  Chrift  ;  or  fuch  a  knowledge  as 
is  produftive  of  obedience  to  his  com- 
mandments ;  then  this  is  not  oply  no  ob- 
L  4  jeftion 


1^2  Of  being  found  " 

jccHon  againft,  but  a  direct  confirmation 
of,  what  has  been  faid  upon  this  point. 
For  the  Apoftle's  fenfe  will  then  be,  that 
he  coutcmned  his  former,  pharijliical  righ- 
teoufncfs,  as  worthlefs,  in  comparifon  of 
that  real  purity  and  fanftity,,  of  which 
thofe  are  the  iubjefts,  who  truly  know 
Chrift.  And  in  this  complex  fenfe,  the 
knowledge  of  Chriil  is  often  to  be  under- 
ftood  in  the  new  tcftamcnt  :  /.  e.  it  com- 
prehends both  a  fpeculative  knowledge 
of  him,  and  a  frame  of  mind,  and  an  ex- 
ternal behaviour,  conformable  thereto, 
Tiius  it  is  faid,  Hereby  do  ive  bwu/  that 
we  knoiu  /;/;;/,  if  we  keep  his  commandments. 
He  that  faith  I  know  him^  and  keepeth  not 
his  commandments^  is  a  Lyar  and  the  truth  is 
not  in  him.  So  it  is  faid  to  be  life  eternal^ 
fo  know  the  only  true  God^  and  Jefus  ChriJI, 
"^uhojn  he  hath  font,  Tliis  mult  mean,  to 
know  God,  r;nd  his  only  begotten  Son, 
fo  as  to  love  and  ferve  them,  in  tlie  man- 
ner the  gofpcl  requires  us  to  do.  For 
furely  it  is  not  life  eternal  to  know  God, 
if  in  works  we  deny  him, 

The    Apollle   adds — That  I  may  win 
Chrijl  f .    His  meaning  is,  that  he  might 

have 

•  '\.  '*  Sr.P.rii/  }.ere  cartles  on  a  very  handfom  ard  agrcablc 
**  tllfgory,  in  which  ail  the  nicla|>hors  are  taken  from  traders 
**  or  merclums" — *•  lie  fccjiis  here  to  confider  Chrift,  as  the 
"  moft  Jniporfant  and  Viluablc  thing,  which  he  vitLs  therefore 
'*  ro!l»citQus  to  fccurc  to  l»in\l<:lf»"—^Mr. ?«>»'/■ 


/;/    Chriji^  &^c.  153 

have  Chrift  for  his  Saviour ;  that  he  might  Serm. 
be  interefted  in  the  redemption  wrought  VJ. 
out  by  him,  in  conformity  to  that  me- 
thod, and  to  thofe  terms  of  acceptance 
with  God,  which  the  gofpel  reveals. 
The  expreffion  here  ufed  is  fo  general 
and  indeterminate,  that  no  argument  can 
be  drawn  from  hence,  either  for  or  a- 
gainfl,  what  I  am  now  more  particularly 
endeavouring  to  fhow. 

The  Apoftlc  fubjoins — -and  be  found  in 
him.  The  phrafe  [  being  /;/  Chriji]  is  u- 
fed  in  a  twofold  fente  in  the  new  tefta- 
ment.  Sometimes  it  intends  no  more 
than  an  outward  profeffion  of  his  name 
;and  religion  ;  or  being  a  member  of  his 
vifible  Church,  which  is  his  body.  At 
other  times  it  means  being  in  him  as  his 
true  difciples  and  followers  ;  and  intereft- 
ed, by  faith  and  fincere  obedience,  in 
that  falvation  which  he  has  purchafed  for 
all  fuch.  Thus  the  Apoftle  John  explains 
it  ;  "  He  that  keepeth  his  commandments^ 
dwelleth  in  him!'  .And  St.  Tend  himfelf  ; 
\Roni.  8.  \,\  "  There  is  therefore  now  no 
condemnation  to  them  which  are  in  Chrifl 
Jefus^  who  ivalk  not  after  the  fiejh,  but  af 
ier  the  fpiritr  Agreably  hereto,  it  is  faid 
in  the  apocaJypfe^  that  blefled  are  the  dead 
which  die  in  the  Lord—--,  for  they  reft 
from  their  labours,  and  their  zuorks  do  fol- 
low 


1^4  ^f  f^^'^^g  found 

low  ihemy  From  thefe  feveral  palFages 
it  appears,  that  to  be  ;>/  Chrlft^  in  the 
molt  eminent  and  important  lenfe  of  the 
Phralb,is  to  be  interefted  in  the  redempti- 
on and  (alvation  which  he  has  wrought 
out,  by  keeping  his  commandments  ;  by 
walking  after  the  fpirit  ;  or  by  doing  thofe 
good  works^  which  are  laid  to  fellow  the 
righteous  into  another  world,  when  they 
depart  out  of  this. 

Now  when  the  apoftle  exprefles  his 
ardent  defire,  that  he  might  be  found  in 
Chrift  ;  it  feems  moll  natural  to  under- 
ftand  him  in  this  latter  lenfe,  i.  e.  as 
wilhing  to  be  found  and  acknowledged 
at  laft,as  one  of  Chrift's  faithful  fervants  ; 
one  of  thole,  to  whom  the  great  and  pre- 
cious promifes  of  the  gofpel  are  made. 
We  can  fcarce  fuppofe  that  he  would  ex- 
prefs  fo  great  a  folUcitude  as  he  here  does, 
to  be  found  in  Chrift,  only  by  an  out- 
ward and  formal  profeffion  of  his  religi- 
on ;  or  by  faith  alone,  as  it  is  oppofed  to 
evangelical  obedience.  To  be  found  in 
Chrift  in  this  lenfe  only,he  certainly  knew 
would  avail  him  nothing  at  the  laft  day. 
And  if  we  underftand  him  in  the  other, 
as  we  ought  undoubtedly  to  do  ;  furely 
there  is  nothing  here  which  looks  like 
difparaging,  or  undervaluing,  the  viitues 
and  good  works  of  Chriftians  ;  or  which 

intimates 


in  Cbriji^  &^c.    .  155 

intimates  that  the  Apoftle  difclaimed  all  Serm. 
truft  and  dependence  upon  his  living  in     VI. 
obedience  to  Chrift's  laws.     His  words  ' 
imply  the  direft  contrary  :    viz.  that  he 
earnelliy  defired  to  be  a  faithful  and  o- 
bedient  fervant  of  Chrift,  as  the  only  way 
of  obtaining  falvation  by  him. 

The  Apoftle  goes  on- — Not  having 
mine  own  right coufyiefs^  which  is  of  the  law  ; 
but  that  which  is  thro  the  faith  of  Chrift  ; 
the  righteoufnefs  of  God  by  faith.  What  he 
means  by  his  own  righteoufnefs,  which 
was  of  the  law  ;  has  been  particularly 
fhown  above  ;  viz,  his  Jewijh  priviledg- 
es,  and  his  ftrift  adherence  to  the  cere- 
monial part  of  the  law,  according  to  the 
cuftom  of  the  Tharifees,  So  that  the  in- 
quiry now  is  only,  what  St.  Taul  intends 
by  the  righteoufnefs  which  is  thro  the  faith 
ofChriJi,  the  righteoufnefs  which  is  of 
God  by  faith  ]  and  which  he  oppofes  to 
that  righteouHiels  of  the  law,  on  which 
he  had  formerly  relied. 

Now  by  this  he  may  pofTibly  mean, 
that  real  holinefs  of  heart  and  manners, 
which  is  the  genuine  effeft  of  faith,  oif 
faith  ih  Chrift,  and  in  God  thro'  him. 
Agreable  to  this  interpretation,  we  read 
of  faith  .that  worketh  by  love,  that  over- 
cometh  the  world^  and  the  like.  And  e- 
vangelical  righteoufnefs,  or  that  holinefs, 

the 


156  Of  behtg found 

the  root  cuid  principle  of  which  is  faith  ; 
as  it  might  be  properly  enough  termed 
the  righteoufnels  which  is  thro'  the  faith 
of  Chrilt,  or  the  righteohfnefs  of  God  by 
faith  ;  fo  it  might,  with  equal  propriety, 
be  oppofed  to  'Jnuijl  priviledges,  and  an 
external,  pharifaical  conformity  to  the  law 
of  Mofes,  And  this  righteoufnefs  might 
be  faid  to  be  of  God,  in  contradiftinrtion 
to  the  other,  cither  bccaufc  it  is  that  righ- 
teouihefs,  which  He  has  prefcribed  and 
required,  and  promiied  to  accept  ;  or  be- 
caufe  it  is  attained  by  grace  and  help  de- 
rived from  Him.  And  if  we  underlland 
the  Apoille  thus,  as  many  do,  not  with- 
out fome  appearance  of  reafon  ;  this  paf- 
fage  will  furely  make  direftly  againfl: 
thofe,  wliofe  practice  it  is  to  fpeak  con- 
tempt!Uoufly  of  Chriftian  obedience  ;  and 
to  reprefent  it  as  being  of  no  efficacy  to- 
wards procuring  Acceptance  with  God, 
and  eternal  life.  Nor  does  this  interpret 
tation  render  the  obedience  and  atone- 
ment of  Chrift  needlefs  ;  for  it  is  only 
thro'  him,  that  our  imperfeft  righteouf- 
nefs is  accepted  and  rewarded. 

Howcver,therc  is  another  interpretation, 
which  feems  rather  more  agreable  to  the 
dortrinc  and  language  ofSt.T aul  in  other 
places;  and  which  is,  I  think,  to  be  prefer- 
red accordingly.    By  rightcoujhcfs  here,  I 

underftand 


in  Chrijiy  &^c.  157 

imderftandnotanyholinefs  or  good  works  Serm, 
of  men  ;  any  obedience  which  Chriftians  '^^• 
■perform  ;  but  pardoning  mercy,  accep- 
tance and  juftification,  with  God  ;  as  the 
fame  word  is  fometimes  ufed.  J  Of  fuch 
pardoning  mercy,  or  juftification  unto 
life,  we  become  the  objeds,  by  faith  in 
Chrift,  or  by  the  gofpel  of  Chrift,  in  op- 
pofition  to  the  law.  For  it  is  elfe-where 
laid,  that  by  the  deeds  of  the  law  no  fiep 
Jlmll  be  jujlified  ;  becaufe  all  have  finned, 
God  has  gracioufly  ordained  another  way, 
in  which  tranfgreflbrs  may  be  accepted 
and  juftified  of  him  ;  viz,  thro'  faith  in 
his  Son,  Avho  is  the  propitiation  for  Sin. 
And  the  mercy  of  God  thus  revealed  to 
fmners  in  the  Gofpel,  is  here  called  His 
righteoufnefs  thro  faith.  And  God's  ac- 
cepting finners  in  this  way,  is  what  the 
Apoftle  elfe-where  expreffes  by  hb  *  im- 
puting 

X  In  this  fenfe,  the  Apoftle  Paul'm  particular,    feems  evi- 
dently to  ufethis  term,    Rom.  o^.   2t, 26.     But  now  the 

righteoufnefs  of  God  without  the  law  is  in-mifefied,  being  witneff- 
edbythe  law  and  the  prophets  ;  even  the  righteoufnefs  of  (J od 
which  is  by  faith  of  Jefus  Chrifl,  Sec, 

*  I  cannot  but  juft  obferve  here,  that  the  fcripture  teaches 
no  fuch  doftrine.as  that  of  God's  imputing  the  perfe5l  righteouf- 
Vffs  if  Chrift  to  fnners  for  juftification.  If  we  have  rccourfe  to  | 
Romans  4th,where  the  imputation  of  righteoufnefs  is  mentioned  ; 
and  which  is,  I  think,  the  principal  paffage,  on  which  the 
Advocates  for  this  doftrine  build, it  is  very  evident  that  the  im^ 
^uting  of  righteoufnefs  is  oppofed  to  the  mtrkin'g  of  iniquity,  and 

fignifici 


158  Of  being  found 


puting  rigbteoufnejs  without  works  ;  and 
his  counting  faith  for  right  eon  fnefs.  But 
then  it  is  to  be  particularly  obferved,  that 
tho'  faith  is  here,  and  in  other  places, 
oppofed  to  the  works  and  rightcoufncfs 
of  the  Mofaic  law^  properly  fo  called- ; 
yet  it  is  not  oppofed  to  evangelical  obe- 
dience, as  if  it  was  by  believing  in  Chrifl", 
exclufively  of  fubmitting  to  his  will  and 
commandments,  that  we  are  accepted 
with  God,  and  intitled  to  eternal  life» 
For  throughout  the  new  teftament,  when 
the  blcflings  of  pardon,  acceptance  with 
God,  and  eternal  life,    are  annexed  to 

faith 


fignifKs  the  fame  thing  precifcly,  with  forgiving  iniquity  : 
cwerirgfm  ;  or  not  irntutingfin.  For  thus  k  is  thai  David  i& 
rhcrc  introduced  as  dejcribin^  the  blcfTcdncfs  of  the  man,  unto 
whom  God  imputeth  righteoufnels  without  works,  faying, 
•'  ^Icffcd  arc  ihey  whofe  iniquities  arc  forgiven,  tnd  whole 
*'  fin<^  arc  covered  :  bicflcd  is  that  man  unto  whom  the  Lord 
"  will  not  impute  fin."  I  would  not  be  undcrftood  to  mean, 
tbit  it  J?  not  in  confiJcration  of  Chrill's  becoming  obiditnt  unt9 
•liath,  mat  thofc  who  believe,  are  pardon'd,  accepted,  and 
treated  of  God  as  tho'  they  were  riglueous  :  For  this  is  evi- 
dently the  doctrine  of  the  Gofpcl  ;  and  is  1  fuppofe,  what  it 
intended  when  it  is  faid.  That  "  b^  the  obedience  of  Ore, 
inany  (liall  be  made  righteous."  {Ron.  5.  19.)  Pofiibly  f^me 
who  fpeak  of  Chrift's  righteoufnefs  m  being  impuudio  us,  mtv 
intend  no  more  hereby  than  what  is  cxpreflicd  above  : — with 
whom  I  have  the  happincfs  to  agree,  except  ai  to  the  proprie- 
ty of  this  way  q^  exprfj/ing  the  matter.  This.  I  humbly  con- 
ceive, is  a  mifappiication  of  the  fcripturc  phrafc,  imputing 
riihtemjnffi  ;  and  almoft  unavoidably  leads  many  people  into 
A  mifapprehcnfion  of  the  fcriptarc  do^rine  of  our  pardon  and 
acceptinrc  with  (iod,  :kro'  vsha;  our  Rcdccnjcr  has  done  uA 
fuffcrcd  fgr  tt>. 


in  Cbrifiy   &^c.  159 

faith  ;  faith  either  means  the  gofpel-dif-  Serm. 
penlation  in  general,   as  oppoled  to  the     VI. 
inofaicy  or  elfe  it  is  to  be  taken  in  a  com- 
plex fenfe,  and  intends  both  beUeving  the 
gofpel,    and  an  hearty  fubmiffion  and  o- 
bedience  thereto.     Nor  can  it  be  other- 
wife   imdcrftood,    without   leaking  the 
fcripture  contradict  itfelf ;  as  will  appear ' 
more  particularly  in  the  two  following 
difcourfes,  concerning  jujliflcation  by  faith. 
Upon  the  whole,    the  ienfe  of  the  A- 
poftle  here,  where  he  exprefles  his  defire 
to  be  found  in  Chrift^    not  having  his  own 
righteoufnefs  ;  but  that  which  is  thro  the  faith 
ofChrifi  ;  the  righteoufnefs  of  God  bj  faith  ; 
may  be    taken  in  the   following  para- 
phrafe  :    q.  d.    "  It  was,  and  llill  is,  my 
great  concern  to  be  found  a  true  difciple 
of  Jefus  Chrift  ;  interefted  in  the  mercy 
of  God  thro'  him,  and  intitled  to  the  fal- 
vation  purchafcd  by  him  : — -Not  depend- 
ing upon  my  privileges  as  a  Jew  ;    nor 
defiring  to  appear  in  that  legal  ceremoni- 
ous righteoufnefs,  of  which  I  once  tho't 
fo  highly  ;  but  relying  wholly  upon  the 
pardoning  mercy  and  goodnefs  of  God  ; 
which  He  has  now  clearly  revealed  and 
promifed  to  thofe  who  believe  in  his  Son, 
and  obey  his  Gofpel,    whether  they  be 
Jews  or  Gentiles.''    This  I  take  to  be  the 
true  fenfe  and  fpirit  of  St,  Tauh  words. 

And 


i6o  Of  being  found 

Serm.  And  if  it  is,  it  is  perfeclly  confiftent  with 
VI.     all  that  has  been  laid  in  the  preceeding 
difcourles,  concerning  the  neceffity  of  e- 
vangehcal  hohnefs. 

But  the  Apoftle  goes  on- — H^hat  I  may 
know  him^  and  the  power  of  his  refurreilion^ 
ver,  lo.  tlie  former  part.  It  is  needlefs  to 
add  any  thing  here,  concerning  what  the 
Apoftle  means  by  hozuijig  Chrift:  ;  this 
being  no  more,  in  effect,  than  a  repeti- 
tion of  what  he  had  faid  before,  concern- 
ing l\\e  excellency  of  the  knoiuledge  of  Chrifl 
Jefiis  his  Lord,  But  what  does  he  intend 
by  knowing  the  Tower  ofChriJi's  refurrefli- 
on  ?  This  may  be  explained  by  fuch  paf- 
fages  as  thefe  :  That  Chrift  was  raifed  for 
our  "Juftification  ;  that  God  has  begotten  us 
unto  a  lively  hope  by  his  refurretlion  from  the 
dead ;  and,  that  every  one  that  hath  this  hope^ 
purifieth  him/ef^  &c.  The  refurrci^tion 
of  Chrift  is  the  great  argument,  by  w  hich 
the  truth  of  the  gofpcl  is  eftabliflied  : — . 
that  goipel,  which  is  the  bafis  of  all  our 
hopes  ;  the  charter  of  all  our  privileges  a$ 
Clirillians  ;  of  our  pardon,  and  title  to 
eternal  life.  And  the  relurreftion  of 
Chrift  being  confidered  in  this  liglit  ;  and 
i\\  connexion  with  his  fublequent  exalta- 
tion to  glory,  to  appear  in  the  prcfence  of 
God  for  us  ;  has  a  natural  tendency  to 
quicken  us  iu  rumjing  tlie  race  of  pietx 

and 


h  Chrijl,  Mc.  i6i 

ahd  virtue  fet  befbre  us  ;  to  raife  us  from  SerM. 
the  death  of  Iki,  to  newnefs  of  life  ;  and  V^* 
to  exalt  our  tho'ts,  to  thofe  things  that 
are  above,  ivhere  Chrijl  Jttteth  at  the  right 
hand  of  God.  Sentiments  of  this  kind  fre- 
quently occur  in  the  new  teftament.  And 
when  the  apoftle  exprefles  his  deiire  to 
know  the  power  of  Chrift's  refurreftion^ 
the  obvious  fenfe  thereof  is,  that  he  might 
experience  the  full  and  proper  efficacy  of 
this  great  doftrine  upon  his  own  heart, 
in  the  confirmation  of  his  faith  in  the  di- 
vine promifes  ;  in  the  elevation  of  hrs 
hopes  above  this  world,  and  fixing  them 
on  things  unfeen  and  eternal  >  and  fo  in 
infpiring  him  with  zeal  and  fortitude  and 
patience  in  doing  the  will  of  his  rifen  and 
afcended  mafler  :• — So  that  this  is  no  evi-^ 
dence  of  the  Apoftle's  making  little  or  no 
account  of  perfonal  righteoufnefs  and  ho- 
linefs  ;  but  an  evident  proof  of  the  con- 
trary. 

St.  ^ aid  fubjoins — And  the  felloivjhip 
of  his  fufferings,  being  made  conffirmahle  to 
his  death.  The  fenfe  in  general,  may  be 
this  :  The  Apoftle,  we  know,  lived  in 
times  of  great  trial  and  perfecution,  being 
in  jeopardy  every  hour^  and  dying  daily ^ 
And  his  defire  was,  that,  in  all  his  fufier- 
ings  and  tribulations,  he  might  fuffer  af- 
ter the  manner  that  Clirill  did,  in  the  fame 
M  glorious 


1 6  2  Of  being  found 

Sf.rm.  glorious  caufe  of  truth  and  rightcoufncfs, 
VI.      and  w  ith  the  Hkc  patience  and  relbkition  ; 

' — ^"^^  that  fo  he  might  have  a  fort  of  communi- 
on and  fellowihip  and  participation  with 
him  in  his  fufferings,  and  even  in  death, 
as  well  as  in  life,  be  conformed  to  his  di- 
vine Matter.  A  paiTage  in  his  cpiitles  to 
Timothy  may,  perhaps,  illuftrate  hi^  mean- 
ing here — "  Therefore,  iays  he,  I  endure 
all  things  for  the  Elce'ls  fake,  that  they  al- 
fo  mav  obtain  the  falvation  which  is  in 
Chrill  Jefus,  with  eternal  glory.  It  is  a 
faithful  faying  ;  if  we  be  dead  with  him, 
we  (hall  alfo  live  with  him  :  If  we  furicr, 
we  fliall  alfo  reign,   with  him,"     AnTa- 

•Chap.  I.  bly  hereto,  he  tells  the  Colofians,  *  "  That 
vcT.  24-   1^^  ^^^^  rejoiced  in  his  fafferings  for  them, 
and  filled  up  what  was  behiiid  of  the  af- 
fiiclions  of  Chiilt,  in  his  own  flcfh.'* — 

But  thofe  words,  bei^jg  made  conforjna- 
hie  to  his  daithy  will  bear  another  con- 
llrudion.  The  Apollle's  meaning  may 
be,  that  he  might  die  unto  fin.  Which 
interpretation  is  countenanced  by  fome  o- 
ther  paffagcs  of  fcripture  ;  particularly 
R'.7n,  Chap,  6  ver.  4,  and  onwards.  And 
becaufe  this  palTage  may  poifibly  be  the 
befl:  comment,  both  upon  tlicfe  words, 
and  thofe    prccecding,    concerning   the 

()(nvcr  of  Chriff's  reptrrcilion,    I  fhall  beg 
eave  to  give  it  at  large — ."  Therefore  we 

are 


in  Chrijl,  ^c.  163 

Arc  buried    with   him   by  baptifm  into  Serm. 
death  ;    that  hke  as  Chrift  was  raifed  up      '^I- 
from  the  dead  by  the  glory  of  the  Fa- 
ther,   even  fo  we  alfo  ihould  walk  in 
newnefs  of  life.     For  if  we  have  been 
planted  together  in  the  likenefs  of  his 
death  :  we  fhall  be  alfo  in  the  likenefs  of 
his  refurreftion  :  Knowing  this,  that  our 
old  man  is  crucified  with  him,    that  the 
body   of  fin  might   be   deftroyed,    that 
henceforth  we  fliould  not  ferve  fin.     For 
he  that  is  dead,  is  freed  from  fin.     Now 
if  we  be   dead  with  Chrift,    we  beheve 
that  we  fhall  alfo  live  with  him  :  Know- 
ing that  Chrift  being  raifed  from  the  dead, 
dieth  no  more  ;  death  hath  no  more  do- 
minion over  him.     For  in  that  he  died,  he 
died  unto  fin  once  :   but  in  that  he  Hveth, 
he  liveth  unto  God.     Like  wife  reckon  ye 
alfo  yourfelves  to  be  dead  indeed  unto 
fin  ;    but  alive  unto  God  through  Jefus 
Chrift  our  Lord.     Let  not  fin  therefore 
reign  in  your  mortal  body,  that  ye  fliould 
obey  it  in  the  lulls  thereof'* 

Thus  I  have  endeavoured  to  explain 
this  paffage  of  Scripture,  wherein  the 
Apoflle,  renouncing  his  own  righteouf- 
nefs  which  was  of  the  law,  as  infufficient 
to  juftify  him,  and  give  him  a  title  to  e- 
ternal  life,  betakes  himfelf  to  the  pardon- 
ixig  mercy  aud  grace  of  God^  revealed  in 

M  z  tlie 


164.  0/  being  fou?id 

the  Gofpcl  of  liis  Son,  thro'  faith.  And 
1  think  it  appears  that  thofe  Avho  apply 
ii  to  the  controverfy  amongll:  Chrillians 
at  this  day,  concerning  faith  and  works, 
Xis  if  ix  fiiyoured  the  modern  not  ton  of  jufti- 
Tj  cation  thro'  the  perfe^^t  righteoufnefs  of 
Chrift,  imputed  to  us,  and  received  by 
faith  alone,  intirely  miilake  the  Icope, 
and  true  fpirit  of  tlie  pafTage.  It  relates 
to  aii  old  dii'pute  betwixt  the  unchriftia- 
nized  Jci.us,  who  boailed  of  their  privi- 
leges, ana  depended  upon  an  external, 
ceremonious  righteoufnefs  ;  and  the  dif- 
ciples  of  Chrift,  who  ailerted  the  infufli- 
ciency  of  fuch  a  righteouiiieis,  and  the 
ncceliity  of  having  recourfe  to  the  par- 
doning mercy  of  God,  as  revealed  to 
Sinners  thro'  his  Son.  And  that  which 
the  apoUle  here  exprelTes  fo  ardent  a  de- 
fire  alter,  is  neither  more  nor  lefs  than 
this,  that  lie  might  be,  both  in  faith  and 
praflice,  a  Chrillian,  in  order  to  his  be- 
ing intided  to  the  di\ine  acceptance,  and 
life  eternal.  It  is  a  grofs  perverting  of 
fcripture,  to  interpret  this  paflage,  as  if 
the  ApolUe  had  been  fpeaking  oi  faith 
and  zi'orks  of  rightroiifnejs,  iu  the  7nodcni 
fcnfe.  of  thofe  terms,  oppofing  one  of 
them  to  the  other  ;  and  reprefenting  the 
former,  exclufively  of  the  latter,  as  what 
i';*'i--':  ^^     •-  the  Salvation  purchafed  by 

■Chrift. 


'in  Chrijl,   m.  165 

Chrift.  Nothing  could  well  be  more  re-  Serm. 
mote  from  his  true  delign  ;  or  more  in-  VI. 
confiftent  with  the  general  tenor  of  fcrip- 
ture.  It  may  be  added,  that  giving  this 
turn  to  the  paflage  has  a  natural  and  di- 
re6l  tendency  to  make  Chriilians  lefs  cau- 
tious and  circumfpecl,  lefs  careful  to  live 
up  to  their  profeffion,  than  they  ought 
to  be.  i 

Alas  !  could  forrow  enter  the  manfi- 
ons  of  the  blefTed,  how  would  it  aftecS: 
this  holy  Apoftle  to  fee  his  do6lrine  abu- 
fed  to  the  encouraging  of  Vice  and  licen- 
cioufnefs,  to  the  deftruftion  of  thofe  fouls, 
for  which  Chrift  died. !  We  cannot  be 
ignorant  how  follicitous  he  was,  v,  hilc 
he  was  fulfilling  the  miniihy  which  he 
had  received  of  the  Lord,  that  Chriftians 
fhould  adorn  their  lives  with  a  converfa- 
tion  becorning  their  high  calling  of  God 
in  Chrift  Jefus  ;  and  how  much  he  was 
grieved  when  he  faw  any  contradicl  their 
profeffion  by  their  behaviour.  In  this 
very  epiftle,  yea  in  this  very  chapter,  a 
part  of  which  we  have  been  confidering, 
he  has  left  us  a  proof  hereof.  "  Many 
walk,  fays  he,  of  whom  I  have  told  you 
oft,  and  now  tell  you  even  weeping,  tliat 
they  are  the  enemies  of  the  crofs  of  Chrift ; 
whofe  end  is  deftruction,  whofe  God  is 
Uieir  belly,  and  whofe  glory  is  in  their 
M  3  fhamc  j 


66  Qf  being  found 

fliame  ;  Avho  mind  earthly  things."    Nor 
was  he  lefs  careful  to  live  pioully  and 
virtuoudy    himfelf,    left   he    fliould    fall 
iborc  of  lalvation  at  lali:,    than  he  Mas  to 
inculcate  the  practice  of  religion  upon  o* 
thers.     Both   his  manner  of  preaching, 
and  his  manner  of  Ha  ing,  with  the  gre<u 
motive  of  it,    may  be  judged  of  by  the 
following  pafTage  in  his  firlt  epiftle  to  the 
Corinthians — "  Know   ye  not  that  they 
which  run  in  a  race,    run  all  ;    but  one 
rccciveth  the  prize  :    So  run  that  ye  may 
obtain.     And  every  one  that  ftriveth  for 
the  maftery,    is  temperate  in  all  things. 
Now  they  do  it  to  obtain  a  corruptible 
crown,  but  wc  an  incorruptible.    I  there- 
fore fo  run,  not  as  uncertainly  ;  fo  fight 
I,  not  as  one  that  beateth  the  air  :  But  I 
keep  under  my  body,    and  bring  it  into 
fubjeclion,  left  that  by  any  means  when 
1    have    preached   to    others,     I    myfelf 
fliould  be  a  caft-away."     This,  furely,  \%. 
not  the  lauguage  of  One,    who  thought 
liis  Salvation  fecured  by  faith  in  the  righ- 
teoufnefs  of  Another,    without  holinefs, 
and  perfcverance  tlicrein  to  the  end.    But 
it  is  the  langUL>ge  of  One,  who  looked 
upo]\  his  future  well-being,  as  llifpended 
on  the  condition  of  his  being  righteous 
liimiclf,    aud   continuing  faticnP  in  ^welU 
iJoi;j£^ 

If 


in  Chriji,  ^a:  ^      167 

If  it  fhould  be  obje6tcd,  that  this  doc-  Serm. 
trine  leads  men  to  trufi  to  their  oiun  righ-  VI. 
teoujhefs  ;  .Laiifwcr  it  is  very  reafonablc  ^'^  "" 
they  iliould  do  lb,  in  one  fenle  ;  and  the 
holy  Icriptures  liifficicntly  warrant  it. 
God  has  allured  us,  on  one  hand,  that  the 
unrighteous  Jlmll  not  inherit  His  kingdom ;  and 
on  the  other,  that  tho  righteous  fiall Jhine 
forth  as  the  Sun  in  the  kingdom  of  their  Fa* 
ther.  Certainly  then  good  men  may  fo 
far  trull  to  their  own  righteoufnefs,  as  to 
believe  it  wilt  be  available  with  a  graci- 
ous God,  thro'  the  Mediator  ;  fo  as  to 
procure  eternal  life  for  them.  Thus  far 
to  trull  thereto,  is  not  to  hcjelf-righteousy 
in  the  bad  fenfe  of  the  term  ;  nor  to  put 
a  greater  value  upon  our  fmcere  obedi- 
ence, that  God  himfelf  is  pleafed  to  put 
upon  it  in  his  Word.  And  thus  far  it  is 
evident  St.  "Paul  himfelf  trulted  to  his 
own  righteoufnefs,  vjhich  was  of  the  Gof 
fel^  when  he  faid,  *'  I  have  fought  the 
good  fight,  I  have  finifhed  my  courfe, 
I  have  kept  the  faith  ;  Hence  forward 
there  is  laid  up  for  me  a  crown  of  righ- 
teoufnefs, which  the  Lord,  the  righteous 
Judge,  will  give  me  at  that  day." 

In  I)  E  ED,   fuice  we  cannot  be  frofita-- 

ble  unto  God^  it  is  manifell  that  we  cannot 

merit  any  good  from  him.     This  is  im- 

poffible,  not  only  for  fuch  imperfedl  fin- 

M  4  f  ul 


Of  being  found 

fill  creatures  as  we  are  ;  but  for  thofe  of 
the  higheft  and  moft  perfcft  order.  The 
very  notion  of  merit  with  regard  to  God, 
is  a  grols  abfurdity  and  contradiction.  It 
proceeds  from  a  foolifh  imagination,  that 
the  fervices  of  his  creatures  are,  fome 
way  or  other,  really  beneficial  and  ad- 
vantageous to  him.  If  we  conceive  thus, 
it  is  very  natural  then  to  think,  that  we 
may  make  Him  our  debtor  ;  and  merit 
fomething  of  him  in  return,  But,  to  ufe 
the  words  of  St.  "Paul,  "  Who  hath  firft 
given  unto  him  ;  and  it  fliall  be  recom- 
penced  to  him  again  ?  For  of  him,  and 
thro'  him,  and  to  him  are  all  things." 
Whenever  we  come  to  have  juft  concep- 
tions of  God,  and  of  ourfelves,  and  of 
the  relation  in  which  we  Hand  towards 
Him  ;  when  we  confider  Him  as  a  Being 
abfolutely  independent  and  felf-fufficient, 
whofc  goodnefs  alone  prompted  him  to 
give  us  cxiilence  at  firft  ;  and  who  go- 
verns us,  not  for  his  own  fake,  but  only 
that  we  may  be  happy  in  loving  him» 
and  doing  his  will  ;  thefe  fentiments  will 
efiedually  root  out  all  that  pride  and  va^ 
nity  of  heart,  from  whence  the  notion  of 
merit  fprings.  We  fhall  then  be  fully  fen- 
fible,  that  we  are  with  relation  to  Him, 
mproHtdble  fcrvants,  even  tho*  we  fhould 
do  all  thofc  things   that  arc  required  of  us  ; 

and 


in   Chrijiy  &^c.  169 

jtnd  confequently,   that  we  are  indebted  Serm. 
to  his  goodnefs,  •bounty,  and  free  grace,     VI. 
for  all  the  happinefs  we  receive  from 
Him,  whether  in  this  world  or  another. 


>fl:xx^<xxx>c;=cxx:::<x>o<xxxxx;oo<;:=<5<xx^c<x>'x 


>!>^xxxx>-c=c<x:xxxxxx:iOoooc><x:::<:;xxxx><^^ 
KKx>!:;x:><KX;'0<xxKx>;>c<xx>cxx><xx:-<>c><xxx^^^ 


SERMON 


lyo 


gegg2gea§ggeagee3g§§§geagg 

SERMON     VII. 


Of  Juftificatlon  by  Faith. 

James  I.   2r,   22. 

Lyi  T  apart  all  fiUhinefs  and  fuperfinity  of 

natightinejs^  and  receive  with  meeknefs  the 

ingrafted  vjord^  which  is  able  to  fave your 

fouls.     But  be  je  doers  of  the  ivord^  and 

not  hearers  only^  deceiving  your  onvnfelves, 

NOT^vITHSTANDING  the  holv  fcrip- 
turcs  afTure  us,  that  all  the  impeni- 
tent workers  of  iniquity  fhall  be  con- 
demned in  the  judgment  oY  the  great 
Day  ;  notwithftanding  they  fo  plainly 
teach  us,  that  only  the  pure  in  heart  fhall 
fee  God  ;  notwithllandifig  we  are  fo  fre- 
quently admonifhed  to  be  doers  of  the 
word  ;  and  not  to  hope  for  the  favour  of 
God,  cither  here  or  hereafter,  without 
forloking  our  iiiis,    and  working  righ-' 

xeouihefs: 


Of  Jujiijication  by  Faith.  171 

tfoufnefs   ;     notwithftanding    all    thefcSERM, 
Things,  I  lay,  it  is  very  hard  to  convince    VIL 
fome  people,  that  they  cannot  be  accept- 
ed of  God  thro/  Chrift,    upon  other  and 
eafier  terms  than  fiich  expreffions  ieem, 
at  firfl:  view,  to  imply  in  them. 

In  the  two  lafl  difcourfes,  I  coniider- 
ed,  and  endeavoured  to  refute,  two  mif- 
taken  notions  refpecfing  this  important 
point  ;  which  notions  are  grounded  up- 
on a  milconftruclion  of  thofe  expreffions 
of  fcripture,  that  we  are  faved  by  grace  ; 
and,  that  we  muft  hQ  found  in  Chriji^  not 
having  our  own  righteonfnefs, — 

Th  E  R  E  is  another  Icripture-expreffion, 
which'  has  not  been  lefs  abufed,  to  ferve 
the  caufe  'of  licentioufnefs,  than  either  of 
the  former.  The  expreffion  I  intend,  is 
that  which  occurs  divers  times  in  the  e- 
piilles  of  St.  Taul ;  viz.  That  we  avcjuf 
tified  by  faith.  This  feems  to  have  been 
tht  peet-anchoj%  wdth  many  :  And  there- 
fore I  fhall  examine  the  weight  of  it  the 
more  carefully,  in  this  and  the  enfuing, 
difcourfe  :  not  doubting  but  it  will  ap- 
pear too  light  for  their  purpofe.  The 
doctrine  of  the  gofpcl  undoubtedly  is, 
that  we  are  jujlified  by  faith  ;  but  it  is  a 
great  miftake  to  infer  from  hence,  that 
we  are  accepted  to  the  divine  favour,  and 
«ititled  to  eternal  life,  without  unfeigned 

repentance. 


172  Of  Jujiijication  by  Faith. 

repentance,  and  new  obedience.  What- 
e\er  notions  we  may  entertain  o{  juflifi' 
cation  ;  it  is  ftill  evident  that  every  unre- 
formed  Sinner,  every  one  who  hears  the 
word,and  does  itnot,is  the  objeft  of  God's 
wrath  ;  and  cannot  become  an  heir  of 
eternal  life,  but  by  being  nuide  free  from 
fin^  and  having  his  fruit  unto  holinefs.  Peo- 
ple may  amufe  themfelves  with  terms  and 
Jifiinclionsy  as  long  as  they  plcafe  ;  and 
aicribe  their  jultilication  to  whatever  they 
w  ill  :  But  after  all,  the  fcripture  is  plain, 
tliat  every  wicked  man  is  out  of  his  Ma- 
ker's fa\  our  ;  and  muft  continue  fo,  till 
lie  ceafes  to  do  evil,  and  learns  to  do  well. 
But  in  order  to  my  fpeaking  with  as 
little  ambiguity  as  may  be,  upon* the  point 
before  us  ;  and  to  prevent  mifconftrudi- 
on  ;  I  would  premife  a  few  things  con- 
cerning the  nature  of  juflification.  A 
fliort  account  hereof,  will  open  the  way 
for  A\'hat  is  to  follow,  concerning  the 
manner  in  which,  and  the  terms  upon 
vv^hich,  we  arc  jullified  before  God. 

T}!  AT  which  is  intended  by  juflifica- 
tion in  tlie  new  tclhimcnt,  may  be  better 
underltood  by  a  brief  dcfciiption,  tliaii 
by  any  formal  definition  of  the  thing. 

Now  evangelical  juflification  may  be 
confidcrcd  witli  relation  to  the  Author  of 
it  ;  who  is  almighty  God.    For,  fays  the 

apoille^ 


Of  Jujlijication  by  Faith.  173 

apoftle,  "  it  is  God  that  juftifieth/'    And  Se rm. 
if  we  confider  it  under  the  notion  of     yjj^ 
an  *  aB  of  God  ;  it  is  an  aft  of  his  mer- 
cy, 

*  Tho'  we  fometimcs  fpcak  of  juftificaiion  as  an  A^  of 
God  ;  yet  it  can  hardly  be  conceived  of  as  any  thing  really 
diftinA  from  his  written  word,  or  the  gracious  promifes  and 
declarations  of  the  gofpel.  The  terms  upon  which  we  are 
accepted,  to  favour,  pardoned  and  juftified,  arc  already  laid 
down  in  the  holy  Scriptures  :  So  that  thofe  who  comply  there- 
with, are  ju (lifted  of  cou He,  upon  fuch  compliance.  Thefe 
terms  are  liable  and  fixed  ;  fo  that  every  one  who  comes  up 
thereto,  is  intitlcd  to  the  mercy  revealed  ;  thofe  who  do  not, 
are  Hill  under  condemnation.  There  is  nothing  arbitary,  or 
Capricious,  in  the  juftification  of  one,  and  the  condemnation 
of  another.  But  God  juftiiies  one,  and  condemns  another,  by, 
and  in  his  word  ;  according  as  men  do,  or  do  not  comply 
with  his  will  there  made  known.  ,  No  one  is  under  condem- 
nation, but  whom  the  word  and  law  of  God  condemns  ;  no 
one  is  jullified,  but  whom  the  Gofpel  juftifies.  We  do  not, 
furely,  imagine  »hat  there  is  any  fcntence  of  abfolution,  or 
juftification,  formally  pronounced  in  heaven,  when  a  man  is 
juftified ;  tho'  we  fometimes  exprefs  ourfelves  after  this  man- 
ner. No  :  God's  fentence  of  abfolution,  or  juftification,  is 
in  his  revealed  word  ;  not  any  thing  diftind  from,  or  inde- 
pendent of,  what  he  has  there  declared  ;  but  this  is  the  very 
thing  itfelf.  There  is  no  A^  of  juftification  to  be  conceived 
of,  either  as  priir,  or  fubfequent  to,  or  different  from,  the 
gofpel-declarations  of  mercy.  In  them  it  is  that  we  have  our 
pardon  and  juftification.  God  is  to  be  confiden-d  as  fpeaking 
to  us  in  his  word  ;  and  as  pronouncing  the  fcntence  which 
that  pronounces,  whether  of  pardon  and  life  or  condemna- 
tbn  and  death  :  Which  fentence  will  be  ratified,  be  put  into 
execution,  and  will  fully  take  eflefl,  in  the  judgment  of  the 
great  day.  To  fay  a  man  is  juftified,  or  that  he  is  under  con- 
demnation, exprefTes  the  relation  in  whiqh  he  ftands  to  God's 
word  and  law  :  The  former  means,  that  he  is  One,  to  whom 
the  gracious  promifes  of  the  gofpel  belong  ;  tnc  latter,  that  he 
is  One,  againft  whom  a  curfe  is  denounced.  It  would  pro- 
bably have  prevented  a  great  deal  of  confufion,  and  unintelli- 
gible rant,  upon  the  fubjeft  of  juftification,  had  it  always  been 
confidered  in  this  light ;  as  being  only  the  fentence  whichGod 
pafTes  on  a  man,  in,  and  by  his  word  ;  inftead  of  being  con- 
sidered as  a  divhie  <?<f?,  intirely  diftind  from,  and  independent 
oi,  it. 


^74- 


Of  "^fiijlificatrnt  by  Faith. 


Serm.  cy,  grace  and  favour,  in  contradiliinftioA 
VII.  from  his  jullice  :  For,  fays  the  fame  A- 
poftle  Taiil,  wc  are  *'  jnftified  freely  by 
his  grace."  The  truth,  and  the  ground, 
of  which  affcrtion  will  appear,  if  we  con- 
fider  juftification  with  regard  to  the  fub- 
jec^l:  of  it  ;  or  who  it  is  that  is  juftified  ; 
VIZ.  a  tranfgreffor  of  the  law  of  God,  or 
a  finner  :  For  fays  St.  "Tauly  "  God  juf- 
tifieth  the  ungodly."  All  having  finned, 
juftification  mull  neceflarily  be  of  grace, 
entirely  unmerited.  God  juftifies  no  per- 
fon  under  the  notion  of  his  being  inno- 
cent, or  perfectly  righteous,  whether  in- 
herently or  hnputatively.  Nor  w^ould  the 
juftification  of  fuch  a  one,  be  an  aft  of 
grace  ;  it  would  be  only  an  act  of 
juftice. 

If  we  confider  evangelical  juftificati- 
on, with  relation  to  the  great  Mediator  ; 
it  is  liis  purchafe,  the  fruit  and  effeft  of 
his  Death.  In  other  words.  He,  by 
what  he  has  done  and  fuffered  for  us,  has 
laid  the  foundation  for  our  being  juftifi- 
ed ;  according  to  God's  appointment, 
and  the  ceconpmy  of  the  gofpel.  Ac- 
cordingly it  faid,  that  we  are  juftified  by 
the  grace  of  God,  thro  the  redemption  that 
is  in  Chrif},  ivhom  Goi  hath  fet  forth  to  he  ^ 
propitiation^   &c. 


Of  yujiijication  hy  Faith.  175 

Let  us  for  the  further  illuftration  of  Serm, 
the  fcripture  notion  of  juftification,  con-  VII. 
iider  what  benefits  are  implied  therein  ; 
-and  what  privileges  accrue  to  the  fubjec^ls 
of  it.  Now  that  which  is  primarily  in- 
tended hereby  is,  pardon,  impunity,  or 
exemption  from  the  punifhment  due  to 
fin,  according  to  the  law  of  God.  That 
this  is  the  firll  and  moft  proper  notion  of 
evangelicar juftification,  appears  from  the 
account  and  defcription  w^hich  the  apoftle 

gives  of  it,  Rom.  4.  5,- "To  him  that 

• believeth  on  Him  that  juftifieth  the 

ungodly,  his  faith  is  counted  for  righte- 
oufnefs :  Even  as  David  alfo  defcribeth 
the  bleffednefs  of  the  man,  unto  whom 
God  imputeth  righteoufnefs  without 
works  ;  faying,  BicfTed  arc  they  whofe  i- 
niquities  are  forgiven,  and  whofe  fins  are 
covered  ;  blefied  is  the  man  unto  whom 
the  Lord  will  not  impute  fin.  '*  From 
this  pafTage  it  is  obvious,  that  to  jujlify^ 
to  impute  rigbteoufnejs  without  works,  to 
forgive  iniquity ^  to  cover  fin^  and  not  to  im^ 
pute  fin,  areexpreflions  nearly  fynonimous, 
fignifying  in  general  the  very  fame  thing, 
viz,  the  remiflion  of  the  penalty  denoun- 
ced againft  the  violators  of  God's  law  :  So 
that  juftification  is  primarily,  and  moft 
properly  oppofed  to  the  marking  and 
punifliing  of  iniquity. 

However 


1  76  Of  yujlification  by  Faith. 

However   this  is  not  the  whole  of 
wliat  is  implied  in  evangelical  juftificati^ 
on.     It  is  not  a  mere  negative  ;    but  in- 
volves in  it,  pofitive  bleflings,  and  glori* 
ous  privileges.     For  example  ;  he  that  is 
juftified,  becomes,  at  the  lame  time,  an 
objec^t  of  God's  peculiar  love  ;  and,  from 
a  Itate  of  enmity,   comes  into  a  ftate  of 
peace  and  reconciliation  with  Him.   Thus 
the  apoftle  tells  us,  that  "  being  juftified 
• — we  have  peace  with  God,    thro'   our 
Lord  Jefus  Chrift."    And  the  perfon  thus 
juftified   is,    according    to   the  gracious 
promifes  and  declarations  of  the  gofpel, 
entided  both  to  God's  peculiar  care  and 
guardianfhip  in  this  world,  and  to  glory 
in  the  other.     He  is  accounted  innocent 
and  righteous,    when  abfolved  from  his 
fms,    in  his  Juftification  ;   and  acquires 
thereby  a  right  to  happinefs,    as  tho'  he 
had  never  traniirrcfled.     There  is  not  on- 
g  ,   ly  no  condemnation   belonging  to  him  *  ;  but 
he  has,  by  virtue  of  God's  gracious  pro- 
mise, a  right  to  the  tree  of  life  ;  and  to  enter 
in  thro'  the  gates  into  the  city,  if 
X^'^-.  22.      This,  in  brief,  is  the  Icripturc  notion 
and  idea  of  juftification.      Perhaps  the 
term    may  be  fometimes  ufed  in  tlie  new 
teflamcnt,  in  a  more  lax,  vague,  and  in- 
determinate fenfe,  lb  as  to  be  applicable, 
as  holincfs  is,  to  the  whole  coUedivc  body 

of 


14. 


Of  Jujlification  hy  Faith.  177 

of  profefled  Ghriftians.  But  whether  it  Sf.rM* 
is  ever  thus  ufed,  or  not,  is  not  mate-  ^^^• 
rial  to  the  point  in  hand.  For  we  are 
now  fpeaking  only  of  fuch  a  juftification, 
as  implies  in  it  the  forgivenels  of  fins,  the 
fpecial  favour  and  friendlhip  of  Heaven, 
and  a  fure  title  to  eternal  happinefs  ;  and 
confequently  fuch  a  one,  as  is'  peculiar  to 
fome,  not  common  to  all,  who  profefs 
the  religion  of  the  GofpeL 

And  the  queftion  now  before  us  is, 
How  this  j  unification  accrues  to  us  I 
What  terms  and  conditions  thofe  are,  up- 
^  on  which  it  is  offered,  and  granted,  to 
finners  ?  Whether  we  are,  in  this  fenfe, 
juftified  only  by  faithj  or  believing,  as 
faith  is  difl:ingui(hed  from  repentance,  and 
newnefs  of  life  I  Or  by  faith,  confidered 
in  a  larger  fenfe,  and  as  virtually  com- 
prehending fuch  repentance,  and  new  o- 
bedience.  It.  is  acknowledged  upon  all 
hands,  that  many  even  of  thofe  who 
hear  the  glad  tydings  of  the  gofpel,  and 
have  taken  upon  themfelves  the  Chriftian 
name  and  charadler,  are  not  the  fubjefts 
of  this  jufl:ification.  Many  of  them  are, 
doubtlefs,  as  truly  under  condemnation^ 
and  as  much  the  heirs  of  wrath,  as  if 
God  had  never  revealed  pardon  and  mer* 
cy  to  a  finful  world.  To  what,  then, 
is  this  diftindion  owing  ?  In  general  it 
•     N  muft 


miifl:  be  owing  to  this,  that  feme  com- 
ply with  the  terms,  on  which  their  jufti- 
iication  is  iiifpendecl,  wliile  others  rejeft 
them  :  for  the  terms  are  the  lame  to  all. 
God  does  not  ^t\  the  part  of  a  Sovereign 
here,  in  juftifying  one  man,  and  leaving 
another  under  condemnation.  Tho'  we 
have  no  right  to  prelcribe  rules  of  con- 
duft  to  Him  ;  he  has  prelcribed  them  to 
Himfolf ;  and  according  to  them  he  in- 
variably difpcnies  the  blcllings  of  the  new 

covenant,   without  refpeti  of  perfius 

Now  that  God  has  fufpcnded  the  juflifi- 
cation  of  finners,  not  upon  faith  only,  in 
the  rellrained  fenfe,  mentioned  above  ; 
but  upon  faith,  confidered  as  comprehen- 
live  of  repentance  from  dead  works,  and 
of  evangelical  obedience^;  I  rtiall  en- 
deavour to  make  manifell  by  fevcral  ar- 
guments. 

But 

•  When  cvarpclical  olcdicncc  is  faid  to.be  receflgry  in  or- 
<!er  to  evangelical  jiiflificanon  ;  the  meanirg  is  rot,  that  wc 
Vniill  a(^iially  jx-rfoim  a  great  nuriil>cr  ot  good  woricj,  fuch  is 
the  ^ofpel  rcquirrs,  btfvrc  wc  can  be  jullificd.  True  repen- 
tance iiicludcj  in  it  fhc  principle  of  obedience  ;  fo  that  every 
finccre  penitent,  is  t  good  man,  in  the  qualified  fcnfe  of  fcrip- 
lure,  even  before  he  Uings  Jlrtk  Jruiis  mctt  fur  r£pcnt&nc€  : 
And  he  is  no  fooner  fuch,  than  lie  is  pardoned  and  juftified. 
It  is  not  imagined,  that  after  his  heart  is  really  turned  from 
fin  to  God,  his  juAificttion  is  ftill  fufpcndcd  upon  his  making 
t\ih  manifdl  by  his  good  works  ;or  by  a  courfe  of  external  o- 
bcdience  to  the  laws  of  Lhrill  :  Which  notion  involves  ihofc 
who  embrtcp  it,  in  many  diftcultics.  Perhaps  a  perfon  jv|»0 
iidicvct  the  gofpel^  and  i$  bco^mc  a  iiQcerc  convert  in  hit 
'      '  heart. 


Of  Jujiijication  by  Faith.  179 

But  there  is  a  vulgar  prejudice,  which  Serm, 
I  would  beg  leave  briefly  to  obviate,  here.     VII. 
Thofe  who  aflfert  the  neceffity  of  evan- 
gelical obedience  in  order  to  juftification, 

N  2  are 

heart,  being  created  anew  in  Chriji  Jefui  unto  good  worhy  may 
be  taken  out  of  the  world  before  he  has  fcope  and  opportuni- 
ty given  him,  to  exercife  the  good  principle  he  is  poflefled  of, 
in  an  obedient  life.  Shall  we  fay  then,  that  fuch  a  man  is  not 
juftified,  becaufe  he  has  performed  no  works  of  gofpel  obedi- 
ence ?  By  no  means.  His  repentance,  and  inward  fubmiilion 
to  the  terms  of  the  gofpel,  virtually  contain  all  the  good  works 
which  the  gofpel  requires.  In  the  fight  of  God,  who  know- 
iih  the  hearts  of  men,  he  had  complied  with  the  terms  of 
mercy  and  falvation,  according  t<^  their  true  intent  and  mean- 
ing, altho'  this  was  not  manifefted  by  his  outward  condu6^. 
His  willing  and  obedient  heart,  placed  him  in  the  clafs  of 
thofe,  to  whom  the  gofpel  offers  mercy  and  falvation,  tho'  he 
died  before  he  had  time,  om  of  this  good  trea/urey  touring 
forth  good  things .  And  altho'  he  had  lived  ever  fo  long  after 
his  being  thus  renewed  in  the  fpirit  of  his  mind  ;  yet  it  is  c- 
vidcnt  that  he  would  have  been  juftified  from  that  very  time  ; 
and  antecedently  to  his  doing  good  works  in  the  fenfc  of  the 
gofpel.  The  promifes  being  made  to  fuch  a  temper ^  it  is  un- 
reafonable  to  fuppofe  that  his  juftification  would  have  been 
fufpended  upon  the  aftual  performance  of  thofe  works  of  righ- 
teoufnefs,  which  naturally  flow  therefrom,  whenever  there  is 
opportunity  for  it.  Befides  ;  if  the  a6lual  performa:  ce  of 
good  works,  is  neceflary  to  juftification  ;  it  may  reafonab^y 
be  iqquired,  how  many  good  works  arc  necefTary  to  that  end  ? 
and  how  long  a  Man  muft  live,  aft«r  he  is  inwardly  convert- 
ed to  God,  in  order  to  yield  fuch  an  outward  obedience  to 
his  commandments,  without  vvhich  he  cannot  be  juftified  ? 
Thefe  qiieftions,  for  the  fubftance  of  them,  have  often  been 
aflceo  ;  but  never  anfwered  to  the  fatibfaftion  of  impartial,  un- 
prejudiced men.  They  arc,  indeed,  uranfwerablc  -,  and  the 
bare  prQpi.)ftng  of  them,  is  fufficienc  to  fhow,  that  They  go 
upo.n  a  wrong  hypothefis,  who  fuppofe  that  any  afts  of  exter- 
nal obedience  are  the  ground  of  our  juftification,  or  necefDr/ 
in  orler  ^hereto.  That  obedience  to  the  gofpel,  to  which 
^h.-  promifes  of  forgivenefs  and  eternal  life  are  made,  is  aa 
Itearty  bdicf,  and  inward  fubmiflion  to  the  termj,  of  it  i  fuch 

• 


i8o  Of  Jujlification  by  Faith. 

are  often  accufed  of  holding,  that  good 
works  are  meritorious  ;  and  accordingly 
they  are  ranked  with  the  Roman  Catholicks 
in  this  refpert.  Than  which  conduft  of 
their  adveriaries,  there  cannot  w  ell  be  a- 
ny  thing  rnore  invidious,  difingenuous 
and  abufive.  We  conftantly  difclaim  the 
doftrine  of  merit.  We  aflfert  that  Chrift, 
by  Avhat  he  has  done  and  fullered,  has 
procured  merc}^,  juliiiication,  and  eter- 
nal life  for  us  :  Altho'  we  think  that  we 
cannot  be  juftified,  according  to  the  te- 
nor of  the  new  covenant,but  by  faith  in, 
and  lubmifllon  to,  our  blelfed  Redeemer. 
And  even  after  we  have  obeyed  the  gof- 
pel,  we  account  it  great  grace  in  God  to 
accept  us,  and  to  beitow  eternal  Life  up- 
on us.  Is  rhis  to  teach  that  obedience 
and  good  \^  orks  merit  juftification  !  Let 
us  fee  how^  ealily  this  charge  might  be 
retorted  upon  thole  that  bring  it.  Faith, 
or  believing,    is  as  much  cur  atl^    fome- 

thing 

s  fubmiflion  thereto,  as  will,  whenever  there  is  opportunity 
ax)d  fcopc  for  it,  be  accompanied  with  a  corrtfponding  obedi- 
ence of  life.  And  this  is  all  the  obcdience/or  ihc  neceflity  of 
wliich,  in  order  lo  juftification,  1  argue  in  this,  and  the  fol- 
low ii'g  difcourfe.  Poflibly  lomc,  who  afcribe  our  juftificati- 
on to  faith  alone,  may  compichend  under  the  term  faith,  all 
that  godly  forrow,  and  ir.ternal  fubmiflion  to  the  terms  of  the 
gofpcl,  which  others  intend  when  they  a/l'ert  ihc  neceflity  of 
obedience,  and  deny  the  fufficicncy  of  faith  to  jollify.  In  thi« 
cafe,  there  is  indeed  a  contradi^gn  in  wordi  »  but  thc  rcil 
fcnfc  of  ihc  parties  is  ihc  faiuc.  '" 


Of  Jujiif  cation  by  Faith.  1 8 1 

thing  done  by  us,    as  the  loving  of  God  Serm. 
or  our  neighbour.     Yea,   it  is  exprefly.    VII. 
called  a  Work,  by  our  Saviour  himfelf.  f  Y]o(^-\ 
Now  when  they  alTert  that  faith  is  necel-     28,129. 
fary  to  juflification,   and  that  this  alone 
julHfies,    they  attribute  as  much  merit  to 
faith,    as  we  afcribe  to  obedience  in  ge- 
neral.    Their  faith  is  put  into,  and  holds, 
the  fame  place  in  this  aflfair  of  juftilicati- 
on,    with  our  obedience  to  the  gofpeL 
How  meritorious  with  them,  is  that  An- 
gle a6t   of  obedience,    believing  in  Him 
whom  God  bath  fent  !    No  ;    they    will 
doubtlefs  tell  us,  that  they  do  not  confi- 
der  faith  as  what  merits  juftification  ;  but 
only  fuppofe,  that,  according  to  the  gof- 
pel  covenant  of  grace,    the  juflification 
which  Chrill  has  purchafed,    is  annexed 
to  believing  ;    that  the}^  are  juflified  up- 
on account  of  w^hat  He  has  done  and 
fuffered,    not  upon  account  of  the  inhe- 
rent worth   and  merit  of  faith.     Very 
well  :    This  fufficiently  vindicates  them 
from  the  imputation  of  making  that  one 
aft,  believing^  meritorious  of  juftification 
and  eternal  life.     And  in  the  fame  way 
do  we  clear  ourfelves  of  the  charge  of 
making  obedience  to  the  gofpel,  meritori- 
ous.    It  is  oftly  fubftituting  the  word  o- 
bedience  in  the  room  of  faith,thus :  "  We 
"  do  not  coufider  obedience  as  what  mcr 

N  3  "  rits 


1 82  Of  Jujlijication  by  Faith. 

rits  juftification;  but  only  fiippofe,  that^ 
according  to  the  gofpcl  covenant  of 
grace,  the  juftification  which  Chriflhas 
"  purchafed,  is  annexed  to  obeying  him. 
"  We  are  juftiiied  upon  account  of  what 
"  Ho  has  done  and  fufFered  for  us  ;  not 
"  upon  account- of  the  inherent  worth 
"  and  merit  of  our  obedience. 

Putting  the  matter  in  this  Hght,  and 
thus  turning  the  tables,  does,  I  think, 
fhow,  that  we  arc  as  far  from  making  o- 
bedience  in  general,  meritorious,  as  tiiey 
wiio  tax  us  there  with,  are  from  making 
their  faith  fo.  For  to  that  faith,  to  that 
one  acl  of  obedience,  they  afcribc  all  ihe^ 
efficacy  in  the  matter  of  jufiification, 
which  we  afcribe  to  faith  and  obedience 
conjundly.  And  altho',  in  fome  of  them, 
the  bringing  of  fuch  an  invidious  charge 
agahift  their  bretlircn,  may  be  ch^itably 
imputed  to  ignorance  ;  yet,  in  others,  it 
\^  but  too  evident  that  it  proceeds  from 

fomctliing  clfe. 

Having  thus  premifed  what  feemed 
to  be  needful,  I  proceed  now  more  di- 
rcclly  to  what  was  intended  ;  namely^  to 
fhow,  That  julHfication,  in  that  fcnfe  of 
the  term,  which  has  been  explained  a- 
bove,  accrues  to  fmners,  not  by  faith  con- 
ikfered  exclufively  of,  and  in  diliinc^lion 
Irom,  repentance  and  evangelical  obedi- 
ence; 


Of  JuJlificatio7i  by  Faith .  183 

cnce  ;  but  by  faith,    conlkiered  in  a  lar-  «^erm. 
gcr  fenfe,    and  as  really  comprehending      Y^I- 
llich  repentance  and  obedience  in  it.    \\\^ 
the  profecution  of  which  .dgfign,  I  fhall 
do  thefe  two  things  : 

Firft^  Give  fomc  general  account  of 
thofe  pailages  of  fcripture,.  where  faith, 
may  feem,  at  firft  view,  to  be  oppofed 
to  obedience  ;  and  to  be.  made,  exclu- 
fiyely.of  it,  the  term  or  condition  of  juf- 
tification,  on  our  part  :  And  I  fhall  fhow 
that  there  is  no  real  necejfity  of  putting 
fuch  a  conftruclion  vipon  them,  they  be- 
ing fairly  capable  of  another.     And 

SecQudiyy  I  fhall  fliow  politively,  by 
various  arguments,  that  thcy.cannot pojfiblj 
be  underllood  in  fuch  a  fenfe,  in  any  to- 
lerable confiftencj  with  the  general  doc- 
trine of  the  new  teftament  :  And  confe- 
quently,  that  when  we  arefaid  tp  be  juf- 
tilied  by  faith,  faith  is  not  oppofed  to  e- 
vmigelical  obedience  ;  but  .is .  confidercd 
as  including  it,  and  the  great  principle 
of  it. 

Firft,  I  am  to  give  fome  general  ac- 
count of  thoio  paflages  of  fcripture,  where 
faith  may  feem,  at  firft  view,  to  be  op- 
pofed to  obedience  ;  and'to  be  made,  ex- 
ckidvely  of  it,  the  term  or  condition  of 
JAaitification,  on  our  part  :  And  to  fliow, 
that  tliere  is^ao  4-^al  necefitj  of  putting 
N  4      *  fucU 


^^4  Of  Jujiijication  by  Faith. 

Serm.  fuch  a  conftmftion  upon  them,  they  be* 
VII.  ing  fairly  capable  of  another.  It  will  not 
be  expefted  that  I  fhould  confider  all  the 
pafTages  here  referred  to :  I  fhall  therefore 
ielert  only  a  few  of  the  principal  of  them  ; 
thofc  upon  which  the  greatefl  ftrefs  has 
been  laid  ;  which  are  in  the  epiltles  of 
St.  TaiiL  And  if  a  fair  and  natural  ac- 
count can  be  given  of  them,  without  re- 
curring to  t\\tfolifidian  doctrine,  this  will 
be  a  clue  to  the  underltanding  of  all  o- 
thers,  cither  exadly  parallel,  or  fnnilar, 
to  tliem. 

We  may  begin  with  that  of  the  Apof- 
tle  in  his  epiftle  to  the  Romans  :  There- 
fore IV e  conclude^  that  a  man  is  jujl'fied  by 
faith  without  the  deeds  of  the  law.  [Chap, 
3.  ver.  28.]  Are  not  faith  and  obedience 
here  diftino-uiflied  from  each  other  ?  And 
is  not  juftiticatioh  exprefly  attributed  to 
the  former,  exclufn  ely  of  the  latter  ?  I 
anfwer,  that  by  the  law  is  often  intended 
thejcwijl)  difpenfation,  the  law  of  Alofes  ; 
and  by  faith,  the  difpcnlation  of  Grace 
by  Jefus  Chrift.  And  if  we  underlland 
the  terms  thus  in  this  place,  the  fuppofed 
difficulty  intirely  vaniflies.  For  then  the 
meaning  of  the  apoltle  will  be  no  more 
than  this,  That  a  man  is  juftificd  by  the 
gofpcl,or  in  the  method  of  the  gofpel,even 
without  obferving  the  la^v  of  Mofcsy  and 

whether 


Of  Jujiijication  by  Faith.  185 

whether  he  be  Jew  or  Gentile,  The  Jews  Serm^ 
cannot  be  juftified  by  the  lavj,  which  VII. 
they  have  violated  ;  but  mult  have  re- 
courfe  to  Chrill,  who  is  the  end  thereof 
for  juftification  :  And  the  Gentiles  may, 
in  this  way,  attain  to  juftification  altoge- 
ther without  the  law.  So  that  both  of 
them  are  upon  one  and  the  fame  footing, 
with  relation  to  the  divine  acceptance. 
It  is  the  golpel  of  God's  grace  alone, 
which  can  juftify  either  of  them  ;  and  in 
this  method,  one  may  be  juftifxed  as  ^;ell 
as  the  other.  Now  as  the  law,  and/aith^ 
meaning  thereby  the  mo/aic,  and  the  e- 
vangelical  difpenfation,  are  frequently 
oppofed  the  one  to  the  other  in  this  man- 
ner, this  interpretation  is  not  unnatural  ; 
aiftl  indeed  it  is  favoured  by  what  imme- 
diately follows,— T — Is  he  the  God  of  the 
Jews  only  ?  is  he  not  alfo  of  the  Gentiles  ? 
Yes,  of  the  Gentiles  alfo.  Seeing  it  is  one 
God,  which  fimll  ■  juftify  the  circumcifion  by 
faith,  and  the  uncircumcifion  thro  faith. 

The  preceeding  context  alfo  favours 
this  interpretation.  The  Apoftle  had  been 
fhowing  at  large,  that  the  Gentiles  had 
tranfgrelTed  the  law  of  nature  ;  and  the 
Jews,  the  revealed  law  of  God,  the  law 
given  by  Mofes.  From  whence  he  con- 
cludes, \yer.  19  and  20]  that  all  the 
world,    Jews  as  well  as  Gentiles,    were 

become 


i86  Of  Juftijicaiion  by  Faith. 

become  guilty  hcjorc  God  ;  and  fo  could 
not  plead  a  legal  righteoufnefs  for  juftifi- 
cation.  In  the  three  following  verfcs 
St.  Taul  fpeaks  of  that  gracious  provilion, 
which  God  had  made  in  the  gofpel,  for 
all  hnners  m  common,  whether  under  the 
mojaic  law,  or  the  law  of  nature  ;  for  there 
is  no  difference.  By  faith,  by  the  gofpel,. 
or  fubmidion  thereto,  all  fniners  may  at- 
tain to  jultification.  The  three  next  ver- 
fcs contain  a  more  particular  account  of 
the  method  in  which  this  juftification  ac- 
crues to  fmners  ;  viz.  by  the  grace  ofGod^ 
thro  the  redemption  that  is  in  Chrijl  ;  ivbom 
God  hath  fct  forth  to  he  a  propitiation^  &C. 
In  the  next  verfe  St.  Taul  triumphs  over 
the  boailino-,  felf-riQ:hteous  lews,  whofe 
dependence,  for  julnncation,  was  nit 
upon  the  Mercy  of  God  in  Chrift,  but 
upon  their  legal  works, — Where  is  hoafting 
then^  fays  he  \  It  'is  excluded.  By  what 
law  ?  (f  works  ?  Nay  :  but  by  the  law  of 
faith.  As  if  he  had  laid,  what  becomes 
then  of  that  glorying,  to  which  the  Jews 
are  fo  much  addie^led  I  It  is  entirely  pre- 
cluded ;  and  the  very  foundation  of  it 
delhoved.  How  is  this  done  ?  by  the 
law  of  Mofes  ?  No  :  but  all  boalling  is 
cfFechiallv  excluded  by  the  law  of  faith  ; 
by  the  evangelical  method  of  jultification; 
Avhich  fuppofes  that  the  fubjec^h  of  it  are 

tranf- 


Ofjujiifxmmi  by  Vahh.  18-7 

tranfgrcfrors  ;  and  which  mnft  therefore  Serm* 
be  of  grace.     The  words  which  I  pro-     ^I^- 
pofed  to  explain,  immediately  follow  ; 
and  they  are  an  inference  drawn  from 
what  had  been  fiid  above  ;  or  rather  the 
fmti  of  it,  exprcffcd  in  a  few  w^ords — — 
therefore  Tue  conclude^  that  a  man  is  jufiifed 
by  faith  luithout  the  deeds  of  the  law.     A? 
if  he  had  faid,    Since  therefore  the  Jews  . 
have  finned  as  well  as  the  Gentiles  ;  fince 
e~oer-y  month  ?nufi  be  flopped  ;    and  all  men 
be  condemned,  by  lav/  ;    and  fince  God 
has'reveakd  a  gracious  method  of  accep- 
tdrite  with  litm  by  Chrift,    making  no 
drfeence  betwixt  jews  and   Gentiles  ; 
fince  thefe  things  are  fo,    we.  may  be  af- 
fytxid/  thdx  how  much  focver  the  Jews 
may  boaft  of  their  own  rigkteoufnefs,  which 
is  of  the  law^    and  defpife  the   Gentiles  ; 
yet  they  neither  are,  nor  can  be  juftified, 
by  their  obedience  to  the  law  of  Mofes, 
(ir  being  imperfe<S)    but  muft  have  re- 
coiirie  to  the  law  of  faith,  to  the  Gofpel 
of  God's  grace  in  Chrift  Jefus  :    And  in 
this  way,    the  Gentiles  may  attain  to  juf- 
tification  as  well  as  they  ;  even  tho'  they  , 
do  not  obferve  the  law  of  Mofes,  not " 
have  any  thing  to  do  with  it. 

Now  fuppofing  thiis  to  be  the  true,  as 
it  i^  not  an  unnatural,  interpretation  of 
the  pafTage  ;   it  makes  nothing  in  favour 

of 


Of  Jujtifcation  by  Faith. 

of  the  do6lrine  of  juftification  by  faith^ 
ill  the  modern  jhife  o£,tJie  term  faith  ;  or 
as  faith  is  oppofed  to  evangelical  obedi- 
ence. The  amount  of  it  is  only  this^  that 
juftification  cannot  come  by  the  law  of 
Mojcs  ;  but  only  by  a  compliance  with 
the  gofpel  ;  by  believing  it,  and  heartily 
fubmittbjg  to  it. 

Bl'T  it  has  been  obferved,  tJiat  the  a- 
poitle  here  fpeaks  of  the  deeds  OF  LAW, 
without  the  article  :  .From  whence  fome 
have  argued,  that  he  does  not  mean  par- 
ticularly the  j?ioJaic  difpenfation  ;  but  law 
in  general,  law  abfolutely  taken  :  And  il 
fo,  it  is  faid,  that  faith  is  here  oppofed  no 
lefs  to  evangelical  works,  than  to  the 
deeds  of  the  Jeiuip  law  :  And  confe- 
quently,  that  believing  juftifies  us,  exclu- 
fjvely  of  obedience  of  any  kind. 

Now  tho'  the  Article  is  both  ufed  and 
omitted  in  the  ncw-tcllament,  in  fuch  a 
manner,  tlxat  no  ftrefs  can  be  laid  upon  a 
criticilm  of  this  fort  ;  yet  I  will  not  con- 
tend about  that  point  here.  We  will,  if 
you  pleafc,  take  it  for  granted,  that,  by 
/</ii%  the  Apolilc  intends  not  particulai'ly 
ihc  mofuic  diipeniation  ;  but  law  in  the 
molt  abiblute,  unlimited  fenfe.  Let  us 
fee  to  what  his  words  will  amount  upon 
this  fuppolition.  And  I  think  they  will 
come  nearly  to  the  fame  tiling,  as  to  tlie 

par- 


Of  Jujiijication  hy  PaitL  189 

particular  point  now  before  us.  For  then  Serm. 
St.  TatiFs  fenfe  will  be  this  :  That  all  VIL 
men  having  tranfgrefTed  the  law  they 
were  refpeclirely  under  ;  the  Jews^  the 
revealed  law  of  God,  and  the  Gentiles^ 
the  law  of  nature  ;  it  is  impoffible  that 
any  fhould  attain  to  juftification  in  a  way 
ftriftly  legal.  For  in  order  to  juftificati- 
on by  the  deeds  vflaw,  of  any  law  what- 
ever, it  is  neceflary  that  thofe  deeds 
Ihould  be  exadly  conformable  to  tliat 
law.  And  no  mans  deeds  having  been 
thus  conformable  to  law,  it  is  impoffible 
that  cithei*  Jew  or  Gentile^  that  an}^  man 
whatever,  Ihould  be  juftified  in  that  way» 
It  is  neceflary  that  grace  and  mercy  in- 
tervene, in  order  to  the  juftification  of 
a  tranfgreflbr.  But  tho*  we  are  not  jufti- 
fied by  the  deeds  of  law,  in  the  fenfe  a- 
bove  exprefled  ;  it  does  not  follow  that 
we  are  juftified  by  faith  or  believing  only, 
as  faith  is  diftinguifhed  from  repentance 
and  newnefs  of  life.  Nor  is  there  any 
neceffity  of  fuppofmg  that  the  apoftle  here 
ufes  the  term  faith  in  that  reftrained  fenfe. 
Altho'  we  fliould  fuppofe  that  faith  is  here 
ufed  as  comprehenfive  of  evangelical  o- 
bedience,  when  we  are  faid  to  be  juftifi- 
ed thereby  ;  this  would  not  be  inconfift:- 

ent  with  what  is  immediately  added, 

v/ithoHt  tk  deeds  of  law*    There  is  no  con- 

U'adidion 


iQO  Of  JuJIificatmi  by  Faith. 

tradiclion  in  iaying  that  we  are  juftificd 
by  faith,  including  fubjcclion  and  obedi- 
ence to  Chriit  in  our  idea  of  faith  ;  and 
laying,  at  the  lame  time,  that  we  are  not 
julHlied  by  the  ilcccis  of  law  :  For  the  lat- 
ter is  only  faying,  in  other  words,  that 
we  are  not  jultified  by  a  perfect  righteouf- 
uefs  ;  or  by  works  exaclly  conformable 
to  law.  In  Ihort,  tho'  faith  is  here  op- 
pofcd  to  the  (lecik  ofla-iO,  it  is  not  oppof- 
ed  to  repentance,  and  evangelical  holi- 
nefs  ;  but  only  to  fuch  a  righteoufnefs  as 
w^ould  juilify  a  man  in  die  eye  and  fenfc 
of  law  ;  and  lb  be  hiconliitent  with  grace 
in  the  Law-giver. 

Whether,  therefore,  the  Apoftle  is 
fpeaking  only  of  the  law  of  Mojes,  or  of 
law  in  the  molt  unlimited,  abfolute  (tnCe  ; 
it  comes  exadly  to  the  lame  thing,  as  to 
the  point  now  in  qucltion.  Upon  nei- 
ther of  the  fuppofitions  is  there  any  need 
gf  underiianding  him  as  oppoling  faith, 
to  the  obedience  of  faith,  or  to  gofpcl 
holinefs  ;  but  only  to  the  deeds  of  law, 
in  tl.Hit  jenje  whcrciii  he  ufes  thefe  terms  : 
Which  fenle  is  manifeitly  this,  viz,  work§ 
exadly  corrcfpoiiding  to  the  demands  of 
law,  whether  that  of  Mojis,  or  that  of 
mturc.  Jn  tliis  fenfe,  it  is  indeed  evident, 
that  no  man  is  juftified  by  the  deeds  di 
law  \  bccaulc,  as  the  apoiUc  obleryes,  all 

have 


Of  "Jujlification  by  Faith.  i  g  r 

have  finned.     But  it  may  be  ftill  tme  that  Serm. 
we  are  juitified  by  our  obedience  to  the      VII. 
golpel  of  Chrift. 

But   I  will  go  one  ftep  further  here, 
by  way  of  conceffion  ;  and  allow,  for  the 
prefent,    that  the  Apoftle  oppofes  faith, 
*  not  only  to  a  legal  rightebufnejs^  but  even 
to  all  external  acls  of  evangelical  obedience. 
And  even  this  fuppofitioii  will  not  mili- 
tate in  the  leaft  degree,  againit  any  thing 
I  have   laid  ;    or   favour  the  common 
folifidian  doftrine.     A6ls  of  external  obe-^ 
dience,  or  good  works,  mod  properly  fo 
called,  are  fuch  as  proceed  from  an  obe- 
dient and  good  heart  ;  from  a  righteous 
principle  within.     It  is  the  good  tree  only, 
that  bringcth  forth  good  fruit  ;    and  it  is 
only  a  good^  man^    out  of  the  good  treajtire 
in  his  hearty  that  bringeth  forth  gr^d  things. 
An  holy  principle  within,    is  confidered 
in  fcripture  as  prior  to  good  works  ;  the 
latter  being  the  exertions  and  operations 
of  the  former.     And,   as  was  faid  iw  the 
former  part  of  this  difcourfe,    a  man  is 
juftified  in  the  fenfe  of  the  gofpel,  and  in 
the  fight  of  God,   affoon  as  he  is  polTefled 
of  this  good  principle  ;    and,  therefore, 
antecedently  to  his  doing  any  of  thofe  good 
works,  which  flow  from  it  :    Yea,  he  is 
juftified,    tho'  he  fhould  not  live  to  per- 
form any  good  works  at  all.    So  that  it 

may 


1 9^2  Of  yuftification  hy  Faith. 

Sf.rm.  may  be  allowed, coniiltcntly  enough  with 
VII.      what  has  been  faid,  that  the  apoltle  here 
oppofes  faith,    to  all   external  a8s   of  o- 
bcdience   in  general    ;     whetlier   of  o- 
bedicnce  to  law,  or  to  the  gofpel.     But 
yet  it  will  not  follow,    that  he  oppoies  it 
to  a  principle  of  goodnefs  and  holinefs  in* 
the  heart  ;  the  neceflity  of  which  princi- 
ple,   in  order  to  our  juftitication  in  the 
iiglit  of  God,  is  all  that  I  am  arguing  for. 
Tho'  this  principle,   wlierever  it  is,    will 
be  actually,    and  always,    productive  of 
an  obedient  life,    provided  there  is  time 
and  fcope  given  for  it  to  exert  itfelf     So 
that  none  can  be  poiTeffed  thereof,  ex- 
cepting thofe,  whofe  external  conduCl  is 
agreeable  to  the  precepts  of  Chrillianity. 
— According  to  this  laft  explanation  of 
the  apoftle's  words,  faith  is  confidered  as 
virtually  and   radically,    containing  evan- 
gelical obedience  ;    not  as  fomething  dif- 
tinc^l  from  it  ;    And   therefore  St.  Taul 
does  not  here  teach  the  dot^trine  of  jufti- 
fi  cation  by  faith,  in  the  modern  fenje  ;  but 
the  contrary. 

It  appears,  if  I  miftake  not,  from 
what  has  been  faid  above,  that  there  is 
no  neccffity  of  underftanding  the  apoftle, 
in  this  place  as  oppofing  faith  to  obedi- 
ence, in  the  way  that  many  interpret 
him  ;  or  as  aflcrtiiig  tliat  wc  are  juftified 

by 


Of  jfujiijication  by  FaitL  193 

by  faith  exclufively  of  obedience.     JIIsSerm* 
words  will   fairly  admit  of  a  diiferent    VIL 
fenfe  ;  which  is  fufficient  to  my  prefent 
purpofe* 

The  next  paflage  I  fhall  Confider^ 
wherein  faith  and  obedience  may  feem 
to  be  oppofed  to  each  other,  is  Rom,  9. 
3 1 ,  i^c^—'But  IJrael  'which  followed  after 
the  law  of  right eoufnefs^  hath  not  attained  to 
the  law  of  right eoufnefs  ?  Wherefore  ?  Be-- 
taufe  they  fought  it  not  by  faith  ;  hut  as  it 
were  by  the  works  of  the  law.  This  paflage 
coincides  fo  nearly^  in  fenfe  and  defigiii 
with  that  which  we  have  been  confider- 
ing,  that  the  lefs  needs  to  be  faid  upon  it* 
By  Ifrads  following  after  the  law  of  right e*^ 
cufnefs^  is  intended  the  Jews  endeavour*- 
ing  to  work  out,  or  to  perform,  luch  a 
fighteoufnefs,  as  would,  of  itfelf  and  in 
its  own  nature,be  fufficient  to  juftify  them 
in  the  fight  of  God.  They  hoped  to  be 
juftified  merely  by  a  ftrift  adherence  to, 
and  obfervation  of  the  law  of  Mofes^ 
However,  in  the  language  of  the  apollle^ 
tliey  did  not  attain  to  the  law  of  righteouf 
fiefs  :  /.  e,  they  did  not  attain  to  that  juf-» 
tification  unto  life,  which  they  Were  in 
purfuit  of  ;  but  failed  in  the  attempt* 
Wherefore  ?  How  does  it  come  to  pafs^ 
that  they  did  not  attain  to  juftifxcation  I 
This  queftion  the  apoitk  anfweAS  in  the 
% '  O  next 


194  Df  y-uftljication  by  Faith. 

Sf7M.  next  words.     It  was  bccaufc  they  fought 
VII.      to  be  julliiied  in  an  improper  m.iniier  ; 
in  a  way  wherein  it  is  iaipoilii)le  that  a- 
n\"  fhoLild  be  juitiiied  ;    negleding  that 
method  which  God  had  pointed  out.     It 
was  bccaufe  they  fought  it,  not  by  faith ^  but 
us  it  were  by  the  luorks  of  the  law  :    or,  by 
ivoi'ks  of  law  ;    (tor  tlie  article  is  here  o- 
mitted.)     Tlie  plain  meaning  is,  that  the 
generality  of  the  Jews  of  tliis  corrupt  age, 
had  rejcded  the  Meffiah,   inftead  of  fub^ 
mitting  to  him,    and  feeking  juliification 
and  eternal  life,  by  him  :    They  imagin- 
ed, that  they  were  to  be  juftiiied  merely 
by  obedience  to  law  ;  and  that  they  ftood 
in  no  need  of  the  grace  of  the  goipel. 
For  which  reafon,  they  did  not  attain  to 
julUlication  ;  it  being  impollible  thatjuili- 
iication  fhould  come  by  law,  unlefs  where 
there    is   a    perfeB    conformity    thereto. 
It  is  manifeft,  that  law,  not  tempered  and 
relaxed  by  grace,  mult  condemn  all  tlK;fe 
that  fall  ihort  of  the   perfe^^tion  required 
by  it.     So  that  the  Jcws^  whofe  fole  de- 
pendence  was  upon  their  owji  legal  righ- 
teoufnefs,  could  not,  in  the  nature  of  the 
thine;,  be  juttified  in  this  wav.    Whereas 
the  (j entiles  (as  the  apoftle  obferves  in  the 
preceeding  verfe)  which  followed  Not  after 
righteou/nc(sy  attained  to  righteoufnc/s,  even 
the  righteoiifncfs  which  is  of  faith  :  i.  <r.  The 

Gentiles^ 


Of  yuftification  by  Faith.  195 

Gentiles,  who  did  not  pretend  to  workSE^M. 
out  fuch  a  right eoufnefs  as  would  entitle      V^^- 
them  to  juftilication  in  the  eye  of  law  ;  ^— ^—^ 
obtained  jullification  notwithftanding  ; 
njiz,  that,  juftification  which  God  has  re^ 
vealed  in  the  gofpel,  thro'  faith. 

There  is  furely  no  necejfity  oi  fup- 
pofing  that  faitli  and  evangelical  obedi- 
ence are  here  oppofed  to  each  other  ;  as 
if  righteoulhefs,  or  jujiification,  came  by 
the  former,  and  not  by  the  latter.  Faith 
is  only  oppofed  to  an  imaginary,  legal 
righteoufnefs  ;  fuch  a  one  as  the  Jeius 
trufted  to,  defpifing  and  rejecting  the 
grace  of  the  gofpel.  And  this  paflage 
will  receive  farther  illuftration  from  ano- 
ther, in  the  loth  Chap,  of  the  fame  cpif- 
tle,  Ter.  3  and  4.  The  apoftle  fays,  that 
the  JewSy  being  ignorant  of  the  righteoufnefs 
of  God y  and  going  about  to  eflablif  their  own 
right  eoufnefs  y  have  not  fubrn'itted  themfelves 
to  the  righteoufnefs  of  God,  For  Chrift, 
fays  he,  is  the  end  of  the  law  for  righteouf 
nefs  to  every  one  that  believeth.  The  fenfe 
is  : — Altho'  the  niofaic  difpenfation  was 
never  deligned  for  a  law,  in  the  exact 
obfervation  of  which,  the  Jews  were  to 
be  accepted  and  juftified  of  God  ;  but  had 
a  typical  reference  to  the  Mejfiah,  thro' 
whom,  in  a  way  of  grace,  juftification 
comes  ;  yet  the  Jews  being  ignorant  of 
I  O  2  this 


ig6  Of  Jujlijication  by  Faith* 

Serm.  this  method  of  juftific^.tion  thro'  grace, 
vn.  Avliich  God  has  ordained  for  finners  * 
having  perverted  the  law,  wliich  had  a 
Jljadrjiu  of  good  tbijigs  to  come,  from  its  ori- 
ginal meaning  and  true  defign  j  and  vain- 
ly attempting  to  work  out  fuch  a  righte- 
oufnefs  as  would  render  the  intervening 
of  grace  needlcfs  ;  fuch  a  one,  as  might 
give  them  a  title  to  j unification  upon  the 
footing  of  mere  law^  ;  the  Jews  having 
thus  miitaken  the  matter,  have  not  iub- 
mittcd  to,  but  oppofcd,  that  method  of 
jvilHlication  which  God  has  ordained  and 
revealed,  thro'  faith.  For  Chrill  is  typi- 
fied and  prefigured  in  tlie  law  itfelf,  as 
the  end  of  it,  for  jullification,  to  all  thofc 
who  believe  in,  and  fubjecl  themfelves  to, 

Him. Is  there  any  ncceffitv  of  fup- 

pofing  that  the  apolUc  here  oppofes  be- 
lieving in  Clirill,  to  obeying  his  gofpel  ? 
It  is  pain,  that  he  oppofe.  believing,  on- 
ly to  the  conducl  of  the  Jews,  who  went 
about  to  ejiablip  their  own  rtghteoufvels  ; 
i.  e.  who  expected  to  be  jultified  upon 
the  footing  of  mere  law  ;  not  being  fen- 
lible  that  they  fell  ib  ihort  of  the  righte- 
oufnefs  required  tlicrein,  as  to  ftand  in 
need  of  the  grace  of  the  Gofpel  ;  and 
who,  therefore,  rejcL^led  the  promifed 
Saviour.  This  palTage  is,  I  tlihik,  ex- 
adly  parallel  to  that,    coniidered  above. 

And 


Of  yuftification  by  Faith.  k^'j 

And  in  both  of  them,  the  term  /^/Y/;  is  u-  Serm. 
led  in  a  complex  fenle,  for  believing  in  VII. 
Chrift,  and  lincerely  obeying  his  golpel ; 
not  in  the  reilrained  fenie  oflbme  modern 
divines  ;  as  if  our  juftification  v^ere  fuf- 
pended  on  the  former,  exclufively  of  the 
latter :  For  wliich  notion  there  is  no  foun- 
dation in  the  new-tellament. 

Another  paffiige  of  fcripture,  where 
faith  and  obedience  may  feem  to  be  op- 
pofed  one  to  the  other,  is  Eph.  2,  8,  9. 
for  by  grace  are  ye  faved  thro  faith  ;  (and 
that  not  of  your f elves  ;  it  is  the  gift  of  God) 
tiQt  ofzuorks^  left  any  man  f  mild  hoaft,  Thofe 
words  [and  that  not  of  yourfelves  ;  it  is 
the  gift  of  God]  are  incidental  in  the  a- 
poftle's  difcourfe  ;  and  the  fcnfe  of  them 
has  been  much  controverted.  And  fmce 
it  is  not  neceffary  that  the  meaning  of 
them  fliould  be  afcertained,  in  order  to  a 
refolution  of  the  particular  point  now  be- 
fore us,  I  fhall  pafs  them  over  at  prefent, 
and  conilder  the  paffage  independently  of 
them.  By  grace  are  ye  faved  thro  faith — - 
not  of  ivorks^  left  any  man  Jhould  hoaft. 
"  Does  not  the  apoftle  (as  fome  argue) 
here  plainly  oppofe  gofpel  faith,  and  gof- 
pel  obedience  to  each  other  I  .Does  he 
not  afcribe  our  jullification  wholly  to  the 
former  ;  and  deny  that  the  latter  is  any 
caufe  or  ground  thereof  I  Is  it  not  upon 
O  3  this 


'  9  8  ^f  J^Pfication  by  Faith. 

this  foundation  that  he  fays,  our  falvati- 
on  is  of  grace  ?  And  does  he  not  intimate, 
that  if  works,  or  obedience,  came  in 
here,  there  would  befome  caufe  of  boa/i- 
ing  ?  Whereas,  if  we  are  juftiiied  folely 
by  fliith,  or  believing,  there  will  be  no 
room  left  for  men  to  glory  :  All  boafting 
will  then  be  excluded."  To  this  I  an- 
fwer, 

ill.  That  the  apoftle  is  not  here 
fpcaking  particularly  concerning  our  juf- 
tification  ;  but  concerning  our  falvation 
in  c^cncral  :    "  By  grace  are  yc/wved.'* 

2dly.  Even  thofc  who  affert  the  doc- 
trine of  juftifi cation  by  faith  only,  in  op- 
pofition  to  evangelical  obedience,  gene- 
rally hold  the  neceffity  of  works,  or  obe- 
dience, in  order  to  falvation  :  (a  diftinfti- 
on,  the  vanity  of  which  will  be  fhown  in 
the  next  difcourfe)  So  that  this  pafPage 
cither  proves  nothing  to  their  purpofe  ; 
or  it  proA'cs  too  much  ;  and  more  than 
they  are  willing  to  allow,  viz.  that  wd 
are  not  only  julHfied,  but  favcd,  with- 
out works. 

3dly.  If  it  had  been  the  apolllc's  in- 
tention to  exclude  every  tl)ing  done  by 
man,  fmm  being  any  occafion,  ground 
or  condition,  of  his  Acceptance  with 
God  ;  (that  fo  all  caufe  of  boalling  might 
be  taken  away)    he  mull  tlien  have  ex-  • 

eluded 


Of  Juftijication  by  FJtb.  199 

eluded  faith  alfo  :    For  believing  is  our  Serm. 
own  ad  ;  and  cxprefly  called  a  worky  by    Vll. 
our  Saviour,  as  has  been  obferved  before. 
Wnereas  St.  Taul  fays,   on  the  contrary,' 
that  we  are  faved  hy  grace  thro  faith.     I 
would,    if  poilible,    exprefs  what  I  here 
intend,  fo  es  not  to  be  mifunderftood.  It 
is  faid  by  fome,    that  if  om  juflification 
and  acceptance  with  God,  depended  up- 
on our  obeying  the  Gofpel  ;    upon  any 
thing  we  do,    be  it  what  it  will  ;    then 
we  fhould  be  julliiicd,  not  by  grace,  but 
by  works  ;  and  confequently  there  would 
be  room  left  for  boaftnig^  which  is  not  to. 
be  allowed.  Well  then,  believing  inChrift 
is  our  ow^n  ad  ;  it  is  our  work,  tho'  not 
done  without  the  divine  Afllftince.     E- 
ven  this,  mull:  therefore  be  excluded,  ac- 
cording to  the  prefent  argument,left  fome 
ground  of  boafting  fhould  remain.    Faith 
is  as  much  excluded,    by  the  prefent  ar- 
gument,   from  having  any  hand  in  our 
juftification,    as  obedience  in  any  other 
rcfped.     For  whether  our  juftification 
depend   upon  one  aft  of  obedience,  viz. 
believing  ;    or  whether  it  depends  upon 
ynany^  there  is  ftill  caufe  of  boalling,  if 
this  way  of  reafoning  be  juft.     We  may 
therefore  conclude,    that  this  method  of 
arguing  is  not  good  ;    becaufe  it  proves 
too  much  I   and  even  makes  the  apollle 
O  4  contradii^ 


200  Of  yujiijication  by  Faith, 

contradifl  himfclf  ;  for,  tho'  he  difallowa.. 
of  boalting,  yet  he  aiferts  that  our  falva- 
tion  is  conneded  with  fomething  which 
we  do. — 

4thly.  All  occafion  of  boading  feema 
to  be  taken  away,  if  we  exclude  works 
from  being  any  meritorious  caufe  of  our 
jultilication  and  falvation  ;  even  tho'  they 
are  not  exckidcd  from  being  the  conditi- 
on of  it.  If  w^e  acknowledge  our  obedi- 
ence is  very  imperfeft,  fo  that  we  cannot 
be  juftitied  upon  the  footing  of  mere  law  ; 
if  we  acknowledge,  that  we  cannot  claim 
Salvation  as  our  due,  by  virtue  of  any 
works  of  righteoufnefs  which  we  have 
done  ;  if  we  acknowledge  ourfelves  in- 
debted for  it  to  the  grace  of  God  in  Jcfus 
Chrift  ;  this,  furely,  leaves  no  room  for 
boalHng  ;  tho'  we  may  ftill  very  confif- 
tcntly  hold,  that  our  juftitication  is  fuf- 
pended  upon  our  hearty  fubmiilion  to 
Chrilt,  and  fmcere  obedience  to  his  com- 
mandments. The  aflbrting  of  this  is  not 
contradiding  what  the  apoftle  fays,  that 
we  are  not  faved  by  ix'orks  ;  but  perfectly 
confident  therewith.  He  intends  no 
more,  than  that  we  are  not  faved  upoi; 
the  footing  of  mere  law  ;  by  fuch  worki 
as  w^ould  exclude  grace  ;  and  leave  room 
for  boalting.  And  his  meaning,  I  hum- 
bly conceive,   noigUt  be  cxprcfled  tliiis, 

more 


Of  JuJiificatio?t  by  Faith .  201 

more  at  large.  '*  Take  heed,  that  ye  Sfrm. 
do  not  exalt  yourfelves,  or  over-rate  your  VIL 
Qwn  works,  to  the  diihonoriiig  and  fub-, 
vertmg  of  the  grace  of  God  :  For  it  is  by 
His  grace  and  free  bounty,  that  you  are 
faved  ;  not  in  the  way  of  obedience  to 
law,  confidered  as  a  covenant  of  works  ; 
but  in  the  way  of  faith,  which  is  reveal- 
ed thro'  Chrift,  to  the  tranfgreflbrs  of 
Law.  You  are  not  faved  by  works,  or 
by  a  legal  obedience  ;  or  on  account  of 
the  intrinfick  value  and  merit  of  any 
thing  you  do.  You  have  not  obej^ed  a- 
uy  law  of  works  fo  perfectly,  that  falva- 
tion  becomes  your  due.  And  of  tliis  I 
admonifh  you,  left  any  man  fliould  proud- 
ly boaft  ;  or  think  more  highly  of  him- 
felf  and  his  works  than  he  ought  to  do, 
to  the  diflionor  of  divine  grace." 

This  appears  to  me  to  be  the  true  fenfe 
of  the  Apoftle.  And  if  it  is,  the  pafTage 
does  not  favour  the  doc1:rine  of  juftifica- 
txoa  by  faith  alone,  in  the  modern  fenfe  of 
the  terms  :  But  is  perfectly  confittent 
with  the  contrary  fcheme  ;  wherein  obe- 
dience  to  the  golpel  is  fuppofed  necellary 
in  order  to  our  acceptance  with  God. 
There  is  a  wide  difference  betwixt  faying, 
that  we  are  juftified  and  faved  by  works, 
merely  upon  the  footing  of  law  ;  (which 
is  what  the  Apoftl(?  dcmes)    and  faying, 

that 


20  2  Of  yujiijication  by  Faith. 

that  wcare  juftificd  and  fa vccl,by  believing 
in,  and  iubmitting  to  Him  that  was  the 
End  of  the  laiv  for  rtghteouftiefs  ;  and  who 
]ias  redeemed  us  from  tlie  curfe  tliereof  : 
(Which  is  what  he  denies  not.)  The 
former  is,  indeed,  to  fubvert  the  grace  of 
the  gofpel,  and  to  leave  room  for  boait- 
ing  ;  the  latter  does  neither  ;  but  duly 
exalts  the  grace  of  God  ;  and  leads  us  to 
thi^k  foheriy  of  ourfelves^  as  we  ought  tQ 
think. 

It  is  hoped,  that  what  has  been  faid 
upon  thefe  fcveral  paflages  of  fcripture, 
may  ferve  in  fome  meallire  for  the  illul- 
tration  of  others,  which  f  peak  of  our  be- 
ing jultified  by  faith,  and  not  by  works. 
Tho'  I  do  not  pretend,  as  yet,  to  have 
proved  any  thing  jiiore,  than  that  thefe 
pafTages  do  not  ellablifh  the  doilrine 
which  they  are  commonly  alledged  in 
fupport  of.  And  this,  certainlv,  they  do 
not  ;  bccaufc  they  fairly  admit  of  another 
condrucHon,  than  that  which  is  put  up- 
on them.  If  I  have  (Jiown,that  there  is  no 
ftccejjltj  of  fiippofing,  that  the  iacred  wri- 
ters intended,  in  thefe  pallagcs,  which 
fpeak  of  fiithand  works,  to  oppofe  faith 
to  evangelical  obedience  ;  this  was  all 
that  I  propofcd  to  do,  at  prcfent.  In 
my  next  difcourfe,  I  fliall  (how,  that 
they  cannot  poliibly  be  imdcrltood  tiius 

in 


Of  Jujiif  cation  by  Faith.  203 

in  any  tolerable  confiftency  with  the  ge-  Serm. 
neral  doftrine  of  Scripture  ;  and  confe-  VH. 
quently,  that  when  we  are  faid  to  be 
juflified  by  Faith ^  the  term  faith  is  ufcd 
in  fuch  a  latitude,  as  to  involve  in  it  that 
obedience  to  the  gofpel,  the  neceffity  of 
which  was  to  be  made  evident. 


SERMON 


204 


SERMON     VIII. 


Of  Juftification  by  Faith. 


James  I.  2r,  22. 
L^  )^  j/>^r/  ^//  fihhinefs  and  fttperflttity  of 
7iaught'incfsy  and  receive  with  vieeknejs  the 
ingrafted  u^ordy  which  is  able  to  fave  jour 
fjuls.  But  be  ye  doers  of  the  word,  and 
not  hearers  on/jy  deceiving  your  ownfelves. 

IT  is  a  very  obvious  inference  from  this 
pafHigc  of  Scripture,  Tliat  in  order  to 
the  Sahation  of  our  Souls,  it  is  neceflary 
'\vc  fliould  be  doers  of  the  word,  as  well  as 
hearers  and  believers  of  it  ;  and  that  they 
who  expert  to  be  faved  upon  any  other 
tcrnis,delude,and  impofe  upon,themfelves. 
How  ever,  there  is  great  reafon  to  fear, 
that  many  perlbns  do  adually  thus  deceive 
their  own  felvesy  in  a  matter  of  the  lall 
importance;  fondly  imagining, from  what 
'  tlie 


Of  Jujiijication  by  Faith.  205 

the  fcriptiire  fays  concerning  onr  being  Serm. 
faved  by  grace  ;  being  found  in  Chrijly  mt  VIII. 
having  our  own  rigbteoiijnejs  ;  and  being 
juftified  by  faith  ;  that  obedience  to  the 
gofpel,  is  not  an  indifpenfable  condition 
of  our  obtaining  eternal  life.  I  have 
therefore,  in  feveral  difcourfes,  been  en* 
deavouring  to  undeceive  thofe,  who  may 
have  thus  deceived  themfeJves  ;  and  to 
guard  others  againft  the  like  fatal  de^ 
lufion. 

In  my  laft  difcourfe,  I  entered  upon  a 
confideration  of  thofe  paffages  of  fcrip- 
ture,  wherein  our  jullification  with  Godj 
is  faid  to  be  by  faith  ;  by  faith  ivithout 
*works  ;  without  the  deeds  oflaiv,  and  the 
like.  From  whence  many  have  conclud- 
ed, that  obedience  to  the  Gofpel  was  not 
neceflfary  in  order  to  our  being  juftified  \ 
but  that  faith  alone,  (in  the  modern  re- 
ftrained  fenfe  of  the  term,  as  it  is  diftin- 
guiflied  from  repentance  and  newnefs  of 
life)  is  available  thereto.  It  has.  been 
fhown  that  there  is  no  neceffity  of  under- 
ftanding  the  palTages  intended,  in  this 
fenfe  ;  and  that  a  fair  and  intelligible  ac- 
count may  be  given  of  them,  without 
having  recourfe  to  the  modern  felifidiatt 
do<!Arine.  There  is  no  need  of  fiippofing, 
that  when  the  apoftles  oppofe  faith  and 
works  to  each  other,    alferting  that  we 

arc 


2o6  Of  Ji/Jlijication  by  Faith. 

are  juftified  by  the  former  exclufivcly  of 
tlic  latter,  they  intended  to  oppofe  faith, 
to  repentance  and  evangelical  obedience. 
No  more  w^  be  intended  by  thefe  ex- 
preflions,  than  that  we  arc  not  juftified 
upon  the  footing  of  mere  law  ;  but  by  the 
grace  of  God  revealed  m  the  GofpeL 

But  I  proceed  now,  as  was  propofed 
in  the  Second  Place,  to  fhow,  That  the 
pallages  of  fcripture,  which  fpeak  of  our 
being  jujlified  by  faith  ^without  the  deeds  of 
la-zuy  Sec.  ca?iKot  pcjfibly  mean,  That  we  are 
juititicd  by  faith,  as  dillinguiflied  from  re- 
pentance and  new  obedience,  in  any  to- 
lerable confiftency  with  the  general  doc- 
trine of  fcripture  :  And  that  it  is  abfo- 
lutely  necellary  to  underftand  the  term 
faith,  in  fuch  paffages,  in  a  larger  fenfe  ; 
as  comprehending  repentance  and  evan- 
gelical obedience  in  it  ;  not  as  contradif- 
tinguifhed  therefrom. 

To  make  which  point  evident,  I  mufl 
juft  remind  you  of  what  was  faid,  in  the 
foregoing  dilcourfe,  concerning  the  fcrip- 
ture-notion  of  julHfication,  and  the  blef- 
fingsand  privileges  included  in  it,  as  it  re- 
fpecls  us,  finful  creatures.  JulHfication,. 
as  was  there  premifed,  hivolves  in  it,  the 
remillion  of  fms,  tlic  acceptance  of  our 
perlbns  to  the  favour  and  friendihip  of 
God,    aud  a.  tide  to  eternal  life  in  the 

kingdom 


Of  Jujiif  cation  hy  Faith.  207 

kingdom  of  heaven.     Tiiis  is  the  IdeaSFRM. 
which  the  holy  fcriptures  give  us  of  jufti-    VIII. 
fication.  f  And  I  defire  that  this  may  be  "^^^     ' 
kept  in  mind  ;  otherwife  the  enfuing  dif-     f  vid. 
courfe  will  not  be  fully  underftood.  Serm.  7. 

Now,  That/^/V/;,  when  we  are  faid  "^i^l^i-^^, 
to  be  juftified  thereby,  without  the  deeds  of 
luv}^  &c.  cannot  mean  faith,  exclufively 
<)f  repentance  and  obedience  ;  but  mufl 
intend  faith,  confidered  as  the  principle 
of  evangelical  holinefs,  and  as  virtually 
comprehending  it,  will  appear  from  the 
following  confiderations. 

I.  Whatsoever  is  necefTary  in  or- 
der to  the  forgivenefs  of  fins,  is  alfo  ne- 
ceflary  in  order  to  juftification  ;  becaufe 
the  pardon  of  fm  is  a  principal  part  of 
our  juftification.  It  is  a  manifeft  re- 
pugnancy to  fay,  that  we  can  be  jufti- 
fied without  that  which  is  necefTary  to 
our  forgivenefs,  if  forgivenefs  is  includ- 
ed in  the  idea  of  juftification.  This 
would  be,  in  efTcct,  to  fay,  that  w^e  are 
juftified  without,  and  independently  of, 
that  upon  which  our  juftification  is  fuf- 
pended.  Since  juftification  before  God, 
involves  in  it  the  paffing  by  our  offen- 
ces, we  cannot,  certainly,  become  the 
fubjefts  of  it,  till  we  have  complied  with 
thofe  terms,  on  which  God  has  exprefly 
made  our  forgivenefs  witli,  hiiu  to  depend. 

And 


2o8  Of  Jujlijication  hy  Faith. 

Sfrv.  And  if  we  look  into  the  new-tcftamenf, 
Vin.  we  fhall  find,  that  God  has  fufpended 
our  forgivenefs  with  him,  upon  our  for- 
giving thofe  that  have  injured  us.  "  If 
ye  forgive  men  their  trefpafTes,  fays  our 
Saviour,  your  heavenly  Father  will  alfo 
forgive  your  trefpafles  :  But  if  ye  forgive 
not  men  their  trefpafTes,  neither  will  your 
heavenly  Father  forgive  your  trefpafles." 
Since  then,  the  forgiving  of  our  neigh- 
bour is  neceflTary  to  our  forgivenefs  ;  it 
muft  be  equally  neceflary  in  order  to  our 
juftification  ;  unlefs  any  will  fay,  that 
we  may  be  juflified  without  being  for-- 
given  :  i.  e.  in  effec^f,  be  pardoned  with- 
out being  pardoned.  For  it  really  comes 
to  this,  if  pardon  is  included  in  juftifica- 
tion, and  an  eflential  part  of  it.  * 

Now  fince,  at  leaft,  that  one  chriftian 
duty  of  forgiving  an  offending  brother,  is 
tequifite  in  order  to  our  being  forgiven 
ourfelves  ;  and,  confcqucntly,  in  order 
to  our  being  juflified  ;  how  can  the  faith, 
by  which  we  are  faid  to  be  juftificd,  be 
oppofed  to  chriftian  obedience  ?  or  un- 
derftood  exclufively  of  it  ?  Is  it  not  a  ma- 

nifeft 

•  That  juftificition  ccmprifcs  in  it  the  pirdon  of  fin,  wtf 
ftiown  in  the  prccecding  difcourfc  :  Nor  will  this  be  deni- 
ed by  ihofc  who  are  the  moft  likely  to  deny  the  gcnerd 
doftrinc  here  advai.ced  ;  fince  juftification  is  thus  defined 
io  the  Ajfembiyt  Catechi/m,  **  Juftification  is  an  a^  of 
••  God'j  f/cc  grace,  wherein  he  pardoncih  all  our  fins,  &c. 


Of  Jujlijicatton  by  Faith.  209 

nifeft  contradiction  to  fay,  that  we  are  Serm. 
juftified  by  faith  alone,  in  the  modern  "^1^^- 
fenfe,  by  faith  as  diftingiiifhed  from  obe- 
dience ;  and  yet  to  fay,  that  our  forgive- 
nefs  with. God  (  a  primary  and  prin^al 
branch  ofourjuftification)is  fufpendedon 
the  condition  of  forgiving  our  neigiibour 
his  trefpalTes  ?  There  cannot  well  be  a 
greater  folecifm,  or  repugnancy.  We 
are  therefore  reduced  to  this  neceffity  ;  to 
this  dilemma  :  We  muft  either  deny,  that 
our  forgivenefs  is  fufpended  upon  our  for- 
giving others  ;  (tho'  our  Saviour  has  ex- 
prefly  afferted  it)  or  elfe  we  muft  ac- 
knowledge, that  the  faith,  by  which  we 
are  juftified,  involves  obedience  in  it,  in- 
ftead  of  being  oppofed  thereto.  The  al- 
ternative is  unavoidable  ;  there  is  no  me- 
dium in  this  cafe,  if  pardon  is  an  eflential 
part  of  juftification  ;  which  is  now  taken 
for  granted. 

This  is  fufEcient  to  fliow  in  general, 
that  the  vulgar  notion  of  juftification  by 
faith  alone,  cannot  be  true.  It  is  at  leaft 
necelTary,  that  we  add  to  our  faith,  that 
one  virtue  of  forgiving  others  their  tref- 
paffes.  And  here  I  may  alk.  Whether, 
lince  this  one  is  required,  in  order  to  our 
being  pardoned  and  juftified,  it  is  not 
reafonable  to  fuppofe,  that  all  other 
cloriftian  vu'tues  are  necelTary  to  the  fame 
L::..  P  end  > 


2IO  Of  Jujlijication  by  Faith. 

end  ?    What  ground  is  there  to  imagine, 
that  this  one  duty  is  miide  necclTary,  and 
that  others,  of  equal  importance,  are  un- 
necelTary   I     Our   Saviour's    paiticularly 
mentioning  and  requiring  this,    does  not 
exclude  other:^  ;    but  it  may  be  naturally 
inferred,  that  all  other  evangelical  graces 
and  virtues  arc  neceilary  lilvcwife  :  Efpc- 
cially  fince  no  good  reafon  can  be  aflign- 
ed,    why  our   pardon   and  juftification 
fliould  be  fufpended  upon  this,  rather  than 
upon  many  other  duties  of  Chriftianity  ; 
fuch  as  the  love  or  fear  of  God,  love  and 
gratitude  to  our  Saviour,  and  jliftice  to- 
wards man.     Indeed  if  there  is  fuch  a 
natural  and  neceflary  connexion  betwixt 
tlie  fcvcral  graces  and  virtues  of  Chriiiia- 
nity,  as  fomc  fuppofc  ;  if  he  that  is  defti- 
tute  of  one,    mull  needs  be  deftitute  of 
all  ;    and    if  he  that  is  pofTcfTed  of  one, 
mull  alio  be  the  iiibjccl  of  all  ;  it  follows, 
that  they  ar^  all  equally  necelFary  to  par- 
don and  j  unification,  or  equally  unnecef- 
fary:  So  that  the  requiring  of  any  one,  is, 
in  efled,  the  requiring  of  all  ;  and  if  there 
is  any  one,    which  is  not  neceflary,  no 
other  can  be  neceflary.     This  is,  ijideed, 
only  an  argument  ad  hominem.     And  be- 
caufe  I  am  not  certain,  that  there  is  real- 
1}^  any  iuch  necefl^ary  concatenation  or 
comicxion,  bet^^ixt  the  various  graces 

and 


Of  yujiijication  by  Faith.  211 

ilild  virtues  of  Chriflianity,  I  fliall  not  in-  oERM. 
fift  upon  it.     But,  VIII. 

2dly,  That  faith  cannot  be  oppofed 
to  evangelical  obedience,  when  we  are 
faid  to  be  juftified  thereby,  appears  from 
the  fcripture-dodrine  of  repentance.  It 
will  not,  I  fuppofe,  be  denied,  that  par- 
don, or  the  forgivenefs  of  fins,  is  fuf- 
pended  on  our  repentance.  But  becaufe 
thofe,  with  whom  I  am  concerned,  can 
deny  almoft  any  thing,  I  (hall  prove  this 
point  before  I  deduce  the  confequence 
intended.  The  few  paflages  following 
may  fuffice — "  Let  the  wicked  forfake 
his  way,  and  the  unrighteous  man  his 
thoughts  ;  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  him  ; 
and  to  our  God,  for  he  will  abundantly 
pardon."—"  I  have  no  pleafure  in  the 
death  of  him  that  dieth  ;  but  that  the 
wicked  forfake  his  way  and  live"' — ."  Ex- 
cept ye  repent,  ye  fhall  all  likewife  per- 
ifh."— "  That  repentance  and  remiffion 
of  fins  fliould  be  preached  in  his  name.'* 
— '"  Repent  and  be  converted,  that  your 
fins  may  be  blotted  out." — -"  Teftifyiiig, 
both  to  the  Jews,  and  alfo  to  the  Greeks, 
repentance  towards  God,  and  faith  to- 
wards our  Lord  Jefus  Chrift."— "  He 
tliat  covereth  his  Sins  fiiall  not  profper  ;. 
but  whofo  confelTeth  and  forfaketh  them, 
P  a  Ihall 


212  Of  Jujiif  cation  by  Faith. 

fhall  find  mercy/'  —  *'  If  vvc  coiifcfs  our 
fins,  he  is  faithful  and  ju(l  to  forgive  us  our 
lins,  and  to  cleanfe.us  from  all  unrigh- 
tcoufnefs." — -  Thcfc  paflagcs  abundantly 
Ihow,  that  our  forgivcncfs,  pardoji,  or 
acceptance  to  the  divine  favour,  depends 
upon  our  repenting  of  our  hns  ;  that  eve- 
ry true  penitent  fliall  obtain  mercy  ■;  and 
that  all  impenitent  tranlgrcflbrs  Ihall  final- 
ly be  condemned. 

•  Now  if  repentance  is  really  neceflary 
in  order  to  our  obtaining  pardon,  it  mull 
be  equally  neceflary  in  order  to  our  being 
juftified  :  Since,  as  has  more  than  once 
been  obferved,  our  pardon  is  involved  in 
our  juftilication,  and  is  an  eflential  and 
principal  part  of  it.  It  is  impoflible  we 
iliould  be  jurtified  without  that  repen- 
tance, which  is  neceflary  to  the  pardon 
of  our  fins  :  for  this  ^a  ere  to  fuppole,  that 
juflification  is  ibmething  diflincl:  from, 
and  prior  to,  our  forgivenels.  Repen- 
tance, then,  being  necellary  in  order  to 
our  being  pardoned  ;  and  therelbre  nc- 
cefli\ry  in  order  to  oin*  being  jullified  ; 
let  us  briefly  confider  the  fcripturc  notion 
of  repentance  ;  and  what  is  implied  in  it. 
Now  it'is  manifeft,  that  by  repentance, 
the  fcripturc  intends,  a  turning  from  fin 
to  God,  accompanied  with  humiliation 
and  Ibrrow  for  having  olicndcd  Hini.    It 

is 


Of  yujiijication  by  Faith.  2 1 3 

is  a  principle  of  holinefs  and  univcrfal  o-  Serm. 
bcdience  ;   the  beginning  of  a  new  life,  .  VIII. 
devoted  to  God  and  his  Service.     Evan- 
gelical repentance,    therefore,  comprifes; 
in  it,   evangehcal  obedience  :    So  tha^  if 
the  former  be  neceflary  in  order  to  par- 
don, and  j unification  unto  life,  the  latter 
muft  be  fo  too.    To  fay,  that  repentance 
is  neceffar}^,   and  3^et  to  fay  that  the  for- 
faking  of  our  fins,    and  entering  upon  a 
courfe  of  obedience  to  God's  command- 
ments, (in  which  repentance  confifts)  is 
unneceiTary,  is  a  plain  contradiction . 

From  thefe  premifes,  the  conclufion 
is  very  obvious  to  thofc  who  will,  with- 
out prejudice,  attend  to  it  ;  viz.  That 
we  are  not  juftiiied  by  faith  alone,  exclu- 
fively  of  evangelical  obedience  ;  but  by 
faith,  confidered  as  the  beginning,  and 
the  great  principle  of  it.  Is  there  not  a 
very  manifeft  repugnancy  betwixt  thefe 
itwo  propofitions  ? — Repentance,  which 
involves  in  it  a  turning  from  fin  to  God» 
is  neceflary  in  order  to  our  forgivenefs 
and  juftification  : — But  yet  faith  alone, 
as  diftinguifhed  from  repentance  and  new 
obedience,  juftifies  us.  He  muft  have  a 
head  peculiarly  turned  for  making  fubtile 
diftindions,  that  will  undertake  to  recon- 
cile them.  They  are  contradictory  ;  and 
fince  the  former  of  thefe  propofitions  has 
P  3  been 


214  ^f  yujltficatmi  by  Faith. 

been  proved   true,    the  latter  muft,   of 
courfc,  be  falfe. 

The  reafoning  under  this  head,  may 
perhaps  feem  intricate  and  abftrufe  to 
Ibme.  But  the  argument,  if  I  miftakc 
not,  is  ftridly  conckifive.  The  fum  of 
it  is  this — Pardon  being  an  effential  part 
of  our  juftification  ;  and  repentance  be- 
ing neceflary  in  order  to  pardon,  repen- 
tance muft  alfo  be  neceflary  in  order  to 
juftification.  And  fince  repentance  in- 
volves evangehcal  obedience  in  it,  and  is, 
indeed,  the  beginning  of  it  ;  fuch  obedi- 
ence muft  alfo  be  necelfary  in  order  to  our 
being  juftified.  And  therefore,  when  the 
fcriptures  fpeak  of  our  being  juitiliedby 
faith^  faith  cannot  be  oppofed  to  obedience^ 
in  the  modern  way  of  interpretation  ;  but 
muft  comprehend  it.  So  that  thofe  paf- 
fages  of  fcripture,  lb  much  infifted  upon 
by  the  SoUfidlans^  are  not  only  capable  of 
a  different  fenfe  from  that  which  they 
put  upon  them  ;  but  there  is  an  abfohitc 
veccjjity  of  interpreting  tliem  otherwile. 
Indeed  if  the  pardon  of  fin  is*  not  an  cf- 
fential  part  of  our  juftification  ;  or  if  re- 
pentance is  not  neceflary  in  order  to  par- 
doji  ;  or,  laftly,  if  repentance  does  not 
involve  in  it  a  turning  from  dead  works^ 
to  fcrvc  the  liv'Djg  God  ;  then  the  argu- 
ment iifcd  above,  is  inconcluiive ;  and 

faith 


Of  yufitjication  by  Faiths  215 

faith  alone  may  jultify.     But  if  thofe  po-  Serm. 
fitions  are  true,    as  they  evidently  are,     ^HI. 
the  modern  notion  of  juflification  by  faith 
alone,  muft  be  both  falfe  and  futile  :  And 
the  advocates  for  it,    amufe  theiaifelvcs 
with  the  mere  found  of  words. 

3 dly ,  Whatsoever  is  neceffary ,  in 
order  to  our  beii^g  at  peace  withGod,  and 
becoming  the  obje6ts  of  his  peculiar  love 
and  complacency,  is  neceffary  in  order 
to  our  juflification.  But  in  order  to  our 
being  at  peace  with  God,  and  becoming 
the  objefts  of  his  fpecial  love  and  compla- 
cency, it  is  neceffary  that  we  forfake  our 
Sins,  and  obey  the  Gofpel  :  This  is  there- 
fore neceffary  in  order  to  our  juflification. 
The  two  propofitions  from  whence  this 
conclufion  is  drawn,  I  fhall  briefly  prove. 

Try.  former  of  them  is.  That  what- 
foever  is  neceffary  in  order  to  our  being 
at  peace  with  God,  and  becoming  the 
obje^ls  of  his  peculiar  love  and  compla- 
cency, is  neceflary  in  order  to  our  jufli- 
fication :  The  proof  of  which  is  fhort  and 
eafy.  It  is  in  our  juflification,  that  we 
commence  the  objecls  of  the  divine  love, 
as  expreffed  in  the  propofition  ;  neither 
before  we  are  juflified,  nor  afterwards  ; 
but  at  the  fame  inflant.  And  indeed  our 
being  thus  reconciled  to,  and  at  peace 
with,  our  Maker,  is  not  any  thing  really 

P  4        ^   dimna 


Of  yujlifcatmi  by  Faith. 

diflincl  from  our  being  juftificd  ;  but  one 
of  the  blcffings  or  privileges  implied 
therein.  So  that  our  becoming  the  ob- 
jects of  God's  fpccial  love,  is  not  only 
coiemporary  with  our  juftification  ;  but 
the  former  is  involved  in  the  latter,  infe- 
parable  from  it,  and  an  cflential  part  of 
that  compound  idea.  It  is  a  contradicti- 
on to  fuppofe  a  man  juflified,  without 
fuppofing  him  beloved  of  God  ;  or  "oicc 
vcr/d,  beloved  of  God,  and  yet  not  jufti- 
fied.  The  ideas  are  coincident,  and  mu- 
tually imply  each  other  :  So  that  whofb- 
ever  is  julUScd,  is  at  peace  with  God, 
and  the  objccl  of  his  complacency  ;  and 
Vhofoever  is  thus  at  peace  with  God,  is 
jullified  of  him.  Now  thcfe  ideas  (  or 
thelc  things  )  beina:  thus  coincident,  thus 
infeparablc,  and  thus  mutually  inferring 
and  implying  each  other,  it  is  a  contra- 
diction to  fuppofe  that  any  thing  fliould 
be  requilite  in  order  to  one,  which  is  not 
equally  requifite  in  order  to  the  other. 
To  fuppofe  that  our  being  beloved  of 
God,  depends  upon  one  condition,  and 
our  being  juflified,  on  another  condition  ; 
is  to  fuppofe  thele  things  dilHnd,  ajid  fe- 
parable  from  each  other ;  which  they  are 
not,  according  to  the  fcripture  account 
of  them.  We  arc  therefore,  if  we  ad- 
here to  this  account,   obliged   to   own, 

that 


Of  yujiijication  by  Faith.  217 

that  wliatibever  God  has  reqmred  of  us  Sf.rm. 
m  ordLT  to  Gonciiiate  his  fpecial  love  and    VIII. 
friendlliip,  is  equally  required  in  order  to  '        ^ 
our    being  juililied  of  him.     Certainly 
more  cannot  be  neceffary  in  order  to  the 
former,  than  is  necelfary  in  order  to  the 
latter :    For  if  more   were  neceffary,  it 
would  follow,  that  we  might  be  jultified 
without,  and  antecedently  to  our  being 
in  a  ftate  of  favour  and  friendlhip   wdth 
God  ;    which  w^ere   a   manifeft  repug- 
nancy. 

The  other  propofition  to  be  proved,  i?, 
That,  in  order  to  our  becoming  the  ob- 
jects of  God's  fpecial  love,  it  is  necellar}^, 
that  we  fori'ake  our  fins,  and  obey  the 
gofpel  :  The  proof  of  which  is  ftill  more 
plain  and  dire<?t.  For  there  is  no  peace ^ 
faith  God,  to  the  wicked.  He  has  faid, 
that  he  is  angry  with  the  wicked  every  day  ; 
and  that  if  they  turn  not  he  will  whet  his 
Jword No  one,  in  ihort,  can  look  in- 
to his  bible,  without  finding  the  wrath  of 
God  there  revealed  from  heaven  againjl  all 
ungodlinefs  and  iinrighteoufefs  of  men  ;  a- 
gainfl  all  impenitent  and  unreformed  Sin- 
ners. So  far  are  perfons  of  this  charafter 
from  being  the  objefts  of  God's  fpecial 
love  and  complacency  !  The  doftrine  of 
fcripture,  from  Genefts  to  the  Revelation 
of  St.  John^  is,  that  io  long  as  men  perfe- 

vcre 


2 1 8  Of  Jujlijlcation  by  Faith. 

Sf.rm.  vere  in  their  evil  ways,  they  are  at  en* 
VIII.  niity  with  God,  and  abhorred  of  liim  ; 
that  they  cannot  be  reconciled  to  Him, 
or  He  to  them,  without  turning  their  feet 
into  his  tejlimonics.  This  is  what  the 
fcripturc,  thro'out,  reprelents  to  us  as  iu- 
difpcniably  nccelFary,  in  order  to  our  be- 
ing at  peace  with  our  offended  Maker  ; 
and  to  our  being  beloved  of  him  as  his 
fervants  and  children. 

The  conclufion  follows  of  coui*fe, '■j/z. 
that  we  cannot  be  juftified  without,  oc 
:intecedently  to,  our  thus  turning  unto 
God,  and  doing  the  will  of  our  Father 
which  is  in  Heaven-.  Becaufe,  as  was 
laid  before,  whatfoever  is  requifite  in  or- 
der to  the  former,  muft,  in  the  nature  of 
the  thing,  be  equally  neceffary  in  order 
to  the  latter.  Whenever  the  fcripturc 
fpeaks  of  our  being  jultified  by  faith ^ 
there  is,  therefore,  a  neceflity  of  under- 
ftanding  the  term  faith ^  in  a  complex  fenfe ; 
not  as  it  is  contradiiHnguifhcd  from  re- 
pentance and  obedience,  but  in  fuch  a 
latitude  as  to  include  them.  For  other- 
wife  there  will  be  an  irreconcilcable  con- 
tradidion  betuixt  thole  palHiges  of  Scrip- 
ture, and  many  otiiers  :  I  now  mean, 
more  particularly,  .fuch  as  make  the  fpr- 
fiiking  of  our  fins,  and  the  keeping  of 
God's  commandments,    neceffary  in  or-? 

der 


Of  yufiijicatton  hy  Faith.  2  1 9 

der  to  our  becoming  the  objects  ofhisSfiRM. 
paternal  love  and  Javour.     If  this  is  ne-    ^^L 
cefTary,    it  is  abfurd,    and  even  a  plain'  ^^ 
contradidion  to  imagine,  that  we  can  be 
juftified  by  faith  only  ;  uiiderltanding  faith 
in  the  modern  rcftrained  fenfe  ;  and  as  it 
is  oppofed  to  gofpel-obedicnce. 

4thly,  Whatsoever  is  necefTary, 
according  to  the  terms  laid  down  in  the 
gofpel,  iji  order  to  oiir  having  a  title  to 
eternal  life  in  the  kingdom  of  heaven,  is 
neceflary  in  order  to  our  being  juftified 
in  this  world.  But  in  order  to  our  hav- 
ing fuch  a  title,  it  is  necefTary,  that  we 
repent  of  our  lins,  and  obey  the  gofpel  : 
This  is,  therefore,  necefTary  in  order  to 
our  jullification. 

The  former  propofition  is,  that  what- 
ever the  gofpel  makes  necefTary  in  order 
to  our  having  a  title  to  eternal  life  hereaf- 
ter, is  neceffary  in  order  to  our  jullifica- 
tion here.  The  truth  of  which,  can,  T 
tliink,  admit  of  no  difpute  ;  it  being  evi- 
dent from  the  account  already  given  of 
juflification,  and  the  blellings  and  privi- 
leges implied  in  it.  A  title  to  eternal  Life 
is  involved  in  the  fcripture-idea  of  juftifi- 
cation  ;  and  is  an  efTential  part  of  it.  We 
can  neither  be  juftified  without  this  title  ; 
nor  have  this  title  without  being  juftified; 
they  mutually  infer  and  imply  each  o- 

ther, 


2  20  Of  Ju/iijication  hy  Faith. 

Serm.  ther,  and  are  infcparable.  So  that  it  is 
VIII.  ^  a  contradic^lion  to  fuppofe,  that  we  are 
jiilHficd  antecedently  to  our  having  a  title 
to  falvation  ;  or  upon  any  other,  or  low- 
er terms,  than  thofe  to  which  the  pro- 
mife  of  future  blelTednefs  is  made.  Aflbon 
as  a  man  is  juftilied,  or  rather  in  his  jufti- 
fication,  this  title  is  given  to  him  ;  and 
not  before.  While  we  keep  to  the  true 
idea  of  juitification,  as  it  involves  in  it 
the  promife  of  future  glory,  and  a  right, 
thro'  grace,  to  tlie  Heavenly  inheritance  ; 
we  cannot  even  make  the  fuppofition  of 
our  being*  juftified  on  other  terms  than 
thofe,  on  which  eternal  life  is  offered  to 
us,  without  perceiving  the  felf-repugnan- 
cyofit.  The  ideas  of  juftification,  and 
of  the  title  here  intended,  tho*  diflerent  in 
fome  reipet^ts,  are  yet  fo  far  coincident, 
and  have  fuch  a  connexion  and  mutual 
dependence,  that  we  may  eafily  fee,  that 
whatever  God  requires  of  us  in  order  to 
our  being  entitled  to  Heaven  and  happi- 
nefs,  mull  alio  be  required  in  order  to  our 
juftification.  For  otherwife  we  might  be 
juftified  without  having  the  title  mention- 
ed ;  /;  e,  jufHfied  without  fomething, 
w  hich  is  implied  in  the  very  notion  of 
juftification  ;  which  is  a  contradiction. 

Th  e  \ithcr  propoikion  is,   That  in  or- 
der to  our  having  a  title  to  eternal  life, 

it 


Of  JuJIiJication  by  Faith.  221 

it  is  neccflary  that  we  repent  of  our  fins,  Serm. 
and  obey  the  gofpel.  And  agreably  here-  VIII. 
to  it  is  faid,  "  Bleffed  are  they  that  do 
his  commandments,  that  they  may  have 
right  to  the  tree  of  life."  There  are  no 
promifes  of  future  glory  and  happinefs, 
made  in  the  fcriptures,  to  impenitent, 
perfevering  tranfgreflbrs.  They  are  all 
made  to  thofe  who  confefs  and  forfake 
their  fins.  The  gofpel  is  fo  far  from  giv- 
ing any  title  to  future  glory,  to  the  im- 
penitent  workers  of  iniquity,  that  it  cx- 
prefsly  condemns  them,  and  cuts  them 
off  from  it.  "  Know  ye  not,  fays  the 
apoftle,  that  the  the  unrighteous  fhall  not 
inherit  the  kingdom  of  God  ?  Be  not 
deceived  ;  neither  fornicators,  "  &c.  It 
is  faid,  that  God  will  render  to  them 
that "  obey  not  the  truth,  but  obey  un- 
righteoufnefs,  indignation  and  wrath  ; 
even  upon  every  foul  of  man  that  doth 
evil.''  It  is  not,  furely  pofTible,  that  the 
fame  gofpel,  which  fpeaks  thus  to,  and 
of,the  wicked  and  difobedienc,  condemn- 
ing them  to  future  woe  and  punifliment, 
fhould,  at  the  fame  time,  entitle  them,by 
it's  promifes,  to  life  everlafting — -Now 
fince  nothing  is  required  of  us,  in  order 
to  our  being  entitled  to  eternal  life,  but 
what  is  equally  required  in  order  to  our 
being  juftiiied  ;  (as  was  Ihowa  above) 

audi 


2  2  2  Of  yujiijicatmi  by  FaitL 

and  fince,  in  order  to  our  being  entitled 
to  eternal  life,  it  is  necclTary  that  wc  re-' 
pent  of  our  fins  and  obey  the  gofpel,  (as 
we  have  juft  now  feen)  it  undoubtedly 
follows,  that  repentance  and  evangelical 
obedience  are  necefTary  in  order  to  our 
being  juftiiied.  And  hence  it  is  farther 
evident,  that  when  we  are  faid  to  be  juf- 
tified  by  faith^  faith  is  not,  in  fuch  paf- 
lages  of  fcripture,contradiftinguifhed  from 
repentance  and  new  obedience  ;  but  muft, 
of  neceffity,  be  confidered  as  comprifing 
them  in  it. 

5thl37^,  The  main  point  to  be  eftablifhed, 
will  be  ftill  more  evident  from  a  curfory 
view  of  St.  James's  doctrine  in  this  epiftle : 
One  main  defign  of  which  appears  plain- 
ly to  be,  the  refcuing  of  St.  Taul's  doc- 
trine of  jurtification,  from  the  abufes  and 
ialfe  glolTcs  which  began,  even  then,  to 
be  put  upon  it  by  licentious  men.  Or, 
at  leaft,  St.  James  defigned  to  guard  the 
Church  in  fuccceding  times,  againft  fuch 
abufes  and  corruptions  in  this  refpefl",  as 
he  law  likely  to  creep  into  it,  and  wliich 
ivave,  fmcc,  aftually  ovcrfprcad  and  dif- 
honoured  a  confiderable  part  of  it.  For 
that  this  apolHe  profefl'edly  oppofes  thtf 
dodrinc  ot  juftification  by  faith  only,  in 
the  modern  fcnfe  of  the  term,  is  as  evident 
as  words  can  make  any  thing  to  be.  And 

all 


Of  yujiijication  iy  Faith.  2  2  •: 

all  the  attempts  that  have  been  made  to  Serm, 
reconcile  St.  James  s  doftrine,  to  the  fond    VIII. 
conceits  of  thofe  who  are  for  exalting 
faith,  at  the  expence   of   holineis    and 
good   works,  are   equally  futile  and  un- 
natural. 

It  is  more  efpecially  in   the   fecond 
chapter  of  this  cpiftle,  that  the  apoftle  ex- 
plodes and  refutes  thefe  foolifh  and  per- 
nicious conceits-      At  the  tenth  verfe  he 
tells  us,  That  "  Whofoever  fhall  keep  the 
whole  law,"  (meaning  the  lazu  of  liberty^ 
as  it  is  called  ver.  12,  and  which  is  no  o- 
ther  than  the  gofpel-rule  of  life  and  man- 
ners) and  yet  offend  in  one  point,  he  is 
guilty   of  all."    The  plain   meaning  of 
which  is,  that  whofoever  fhall  habitually 
tranfgrefs  any  one  known  precept  of  the 
gofpel,  is  not  in  a  ftate  of  favour  with 
God  ;  but  as  certainly  lies  under  condem- 
nation, as  if  he  violated  them  all.     The 
apoftle   then  admonifhes   us  to  hve  and 
aft  in  all  refpefts,  as  becomes  thofe  who 
are  hereafter   to  be  judged  according  to 
this  law — "So  fpeak  ye,and  fo  do,  as  they 
that  fhall  be  judged  by  the  law  of  liber- 
ty." Now  if  we  are  to  be  judged  by  this 
law,  it  is  certain  that  we  fhall  be  either 
juftified  or   condemned  by  it,  according 
as  we  have,  or  have  not,  yielded  a  fincere 
end  uiiiverfal  obedience  to  the  precepts 

of 


2  24  Of  y Unification  by  Faith.   .. 

of  it.  This  is  neccflarily  implied  in  our 
being  judged  by  it.  From  whence  it  is 
'iw  obvious  inference,  that  we  cannot  now 
be  jnftified  by  this  law  of  libertv,  [the 
gofpel]  without  obeying  it.  This  law 
will  be  the  fame,  in  itfelf,  in  the  day  of 
judgment,  that  it  is  at  prefent  :  And  all 
who  will  be  condemned  by  it,  in  that 
day,  are  equally  condemned  by  it  now. 
It  cannot  now  juftify  the  fame  perfons, 
whom  it  will  condemn,  when  it  fliall  be 
put  into  execution  by  the  judge  of  quick 
and  dead.  Or  will  any  one  fay,  that  we 
may  now  be  jurtified  by  the  law  of  liber- 
ty, on  account  of  our  faith  ;  and  yet  be 
condemned  by  it  hereafter,  on  account 
of  our  dijobedlence  ?  This  feems  to  be  too 
sbfurd  for  any  one  to  affcrt  or  fuppofe. 
But  were  it  fuppofeable,  yet  That  jullifi- 
cation,  which  docs  not  exempt  us  from 
future  condemnation  ;  That  which  w^e 
may  be  the  fubjerts  of  here,  and  yet  be 
fcnitenced  to  woe  and  miferv  hereafter  for 
our  iins,  is  a  thino-  of  but  little  value  or 
importance  to  us  ;  Our  great  concern  is, 
to  know  and  to  do  that,  which  will  en- 
title us  to  the  approbation  of  our  Judge, 
in  the  great  day  of  his  appearing.  Even 
the  law  of  liberty  will  not  then  juftify  us, 
unlcfs  we  have  fmcerely  obeyed  it  :  And 
this  bciug  the  cafe,  it  is  maiiifcft,  as  was 

laij 


Of  yuftificattQn  by  Faith,  22 ^ 

faid  before^,  that  it  cannot  juftify  iis  now,  Serm. 
if  we  difobey  it  ;  that  law  being  flill  the     VIIL 
fame.    And  all  the  SoUfidians  in  the  world 
might  be  defied  to  anl  wer  this  fnigle  ar* 
giiment,  were  there  no  others. 

But  the  apoftle  proceeds  (ver.  14.) 
more  particularly  to  confider  the  in- 
fluence of  faith  and  works  ;  and  from 
thence  to  the  end  of  the  chapter,  pl'o- 
fefTedly  combates  this  notion,  that  a  man 
is  juftified  by  the  former,  independently 
of  the  latter — *'What  doth  it  profit,  my 
brethren,  tho'  a  man  fay  he  hath  faith, 
and  have  not  works  ?  can  faith  idYt  ^'^ 
him  ?",As  if  he  had  faid  :  Of  what  figni- 
ficancy  or  advantage  is  it,  for  a  man  to 
talk  and  boaft  of  his  faith,  if  his  faith  is 
not  accompanied  with  obedience  ?  Cau 
faith  entitle  Him  to  the  favour  of  God, 
and  eternal  life,  who  does  not  obey  the 
commandments  of  Chrift,  as  well  as  be- 
lieve in  him  ?  Vain,  abfurd  imagination  ! 
He  goes  on  :  "  If  a  brother  or  filter  be 
naked,  and  dcfUtute  of  daily  food  ;  and 
one  of  you  fay  unto  them,  Depart  ia 
Q^  peace, 

♦  "/  CaiufaitH/af^  hjm  ?"  Some  whc aflert  the  fufficiency 
of  faul;i  to  jujiify  ;  ftill  allow  that  it  is  not  fufficient  to 
fwe  :  But  the  Apoftle  makes  ro  fuch  idle  c]illin<^ion, 
iThe  (cope  of  his  argument  requires,   thar  bv  Oiping,  he 

,  jj^ould^  hefe.  mean  jujiijvng  ;  and  accordingly  he  Tub- 
ftitutes  the  latter  term  in  the  room  of  the  former,  in  ^^ 

>     following  verfej. 


2  25  Of  yujlificatwi  by  Faith. 

peace,  be  you  warmed,  and  filled  ;  not- 
wlthftanding  ye  give  them  not  thole 
things  whicii  are  needful  to  the  body  ; 
what  doth  it  profit  ?  E^'en  fo  faith,  if  it 
hath  not  works  is  dead  being  alone."  q.  (h 
If  3^ou  give  your  necefTitous  brethren 
only  good  words,  inftcad  of  relieving 
their  wants  ;  of  what  fjgnificanc)^  is  this.^ 
It  is  rather  to  mock  and  infult  them,than 
to  do  them  any  real  kindnefs.  And  faith 
is  jult  as  infjgnificant  as  rhofe  good 
words,  if  it  is  not  attended  with  charit}^ 
and  righteoiifnefs.  Being  thus  alone,  it 
is  a  dead  ufelefs  thing  ;  and  can  no  more 
jiiftify  or  fave  the  fabjefts  of  it,  than 
fair  foft  words  can  feed  and  cloath  thofe, 
who  arc  perifliing  with  hunger  and  cold. 
"^'^  Yea  a  man  may  fay.  Thou  haft  faith, 
and  I  have  works  :  Shew  me  thy  faith 
without  tliy  works,  and  I  will  fliew  thee 
my  faith  -by  my  works."  As  if  he  had 
laid  :  Yea,  one  might  reafon  afier  this 
manner  with  you ;  You  pretend  to  have 
faith  ;  and  perhaps  you  really  have  ; 
But  I  have  works,  which  dcmonftrate 
that  I  have  faith.  Whereas  you  cannot 
make  it  appear,  even  that  you  have  any 
faith,  unlefs  your  behaviour  bears  wit- 
nefs  for  you.  Shew  me,  if  you  can,  that 
you  have  any  faith,  without  works  :  This 
i;  impolTible  ;  but  I  will  make  it  evident 

that 


Of  Jujiijication  by  Faith.  22  f 

that   I  am  a  believer,  by  my   good  life.  SerM". 
So  that  faith   is  not  only  infufficient  to    VIIL 
juftify  and  fave  a  man  ;   but  no  man  can 
even  prove  that  he  is  pofTefled  of  it,  with- 
out works. 

The  apoftle  proceeds  :  "  Thou  be- 
lieveft  that  there  is  one  God  ;  thou  doft 
well  :  the  devils  alfo  believe  and  tremble* 
But  wilt  thou  know,  O  vain  man,  that 
faith  without  works  is  dead  J'  q.d.  Thou 
wilt  tell  me,  perhaps,  that  thou  believefl: 
in  the  One  tme  God.  Be  it  fo  :  Thus  far 
it  is  well  :  But  you  cannot  reafonably 
think  that  you  are  hereby  juftified  ;  for 
even  the  apoftate  angels  believe,  and  yet 
juftly  tremble ;  being  referved  in  chains 
under  darknefsy  to  the  judgment  of  the  great 
day :  To  which  condemnation  you  al-^ 
fo  ftand  expofed,  notwithftanding  your 
faith,  while  you  perfevere  in  your  fins. 
O  vain,  foolifh  man  !  wilt  thou  not  at 
length  be  fenfible,  that  faith  without  o- 
bedience,  is  a  dead  ufelefs  thing,  of  no 
profit  or  advantage  ?  St.  James  goes  on 
to  illuftrate  and  confirm  his  doftrine  by 
the  example  of  Abraham.  *'  Was  not  A- 
braham  our  father  juftified  by  Works, 
when  he  had  offered  Ifaac  his  fon  upon 
the  Altar  ?  Seeft  thou  how  faith  wrought 
with  his  works,  and  by  works  was  faith 
made  perfed%'*.  /j,  d.  You  may  be  convin- 
0^2  ced 


2  28  Of  Jufttficatmiby  Faith. 

S^l^Mo  ced'  by  l:hc  ftory  of"  Atraha),i\,  that  ii  man: 
VfJIv    miiil  6j/7(?y.as«  well  as  ^^//>ir^,  in  order  cd^ 
''  his  .being  jufti-fied.     For  was  not  he,  bun 
eoinmoii. father,  and   the  father  of^the 
faithful,    juftifjcd,   in   cffccl,   by'  works  j- 
when  lie  Submitted  to  die  cominand  and 
authority^of  God,  in  preparing  to  facri^i 
fice  his  foil :?  Seeft  thou  not  how  his  faith 
was  cxercifed,  and  excixed  itfelf  in  works 
ofobe'liencc,rccei\ing  thence  all  itsvahoc 
ahd  efficacy  P   And  that  ir^.would  have 
been  impcrfcft,'  dead  and  ufelcfs,  had   ic 
not  been  accompanied  with  an  obedienr 
heart.     "And  the  fcripture  was  fulnlled 
which  {\x\xh:,  Abvahain  belieVed  God,  awcb 
it  was  imputed  to  him  for  righteoufnefs'  \ 
and  he  .was  called   the  friend  of  God.''» 
(f.d.  And  thus  was  the  icripture  verilicd,^ 
vvhicli  tells  us,:. that  u4hi\ibam\  wafe  ar#li-^ 
gious  believer  in  God  ;  and'  tliis  his  prousf 
and  obedienr  faith,  procured' him  ^hedi-' 
wnc  japprobation  ;  it  being,  thro'  grace^f 
rcclioned^  tO:  him  ajid  iicc^ued  of  G/:* J/xisi 
rightcoufnds.VSoi'tha^  lie  was  high  in| 
riic  xiivine'.favbur  ;    and   obtauied    tliat 
glorious  teflimony,  that  he  was  God's: 
Friend.^  Which  charqi(^ter 'he  could  never i 
have  obtained,  had  he  not  added  works.' 
to'liis  faith:  ..V  Ye  fee  tbcu,  fcvs  the  A- 
jX)fl:ie,  how  that  by  works  a  man  isjultir/ 
iicd,  ajad-.uot'  by  taitli"  oxJy."  y.  d,    Yer. 
:.  ^  O  ^  may 


Of  Jliflif cation  ;^'.  Faiik^  2a:cp, 

may  .be  aiTute'di- therefore,  that dt  is  by  o-  SdRMir^ 
bediieaceito/God -s  cammaods',  that  a  man    VlII^ 
isjuftiiied  ir^rUis  figlit  ;.  amd  not,  as  fonie 
may  vainly;  imagine,  only  by  believing."; 
-'  T'H  E.  apoftle  having  obierved,  ^thatii^-^^ 
hiiii\/^s  wdl  m.yyibrd}a7?i,  was  juftifed  byl 
\y<:i|4$s  ;.  xlofes  this  iubject  with  the   foH 
lO^'Vingliamilitude. .  "  As  the, body  witli'f- 
Qut. .  the  fpirit  is  dead,   fo  faith  I  without! 
works  is   de;ad  alfo/'     As  if hehad  faid  : 
§of^ris  it  from  being  true,  that  faith  a^' 
lone  is  fufficient  to  jultify  us,  a'nd.that  om* 
obedience  is  not   alfo  neceffary   to  that 
^nd:;  fo  far  is,  this  from  being  the  truth 
of  the  cafe,  that  obedience  gives,  to  faith 
all  its  worth  and  value  and  efficacy.     In 
ftiort  works  are  to  faith,  that  which  the 
fpirit.  is  to  the  body.    As  the  body,  being 
deprived  of  the  fpirit  which  fhould  infornt 
and  animate  it,,  becomes  a  mere  carcafe^' 
a  dead  lump  of  matter,  void  of  all  vigor 
and  energy, and  unable  to  perform  any  of 
the  proper  vital  funftions  ;  lb  faith,  being 
feparated   from  works,  or   not  attended- 
with  them,  is  a  dead,  ufclefs  thing  ;  and 
as  unable  to  jufl;ify  the  fubjecls.of  it,  as. 
a  breathlefs  corps  i^  to;perform  the  actions 
of  a  living  man.      . 

Thus  I  have,  briefly  laid  before  you; 

the  dodrine   of  St.  James ^    concerning: 

juftification.     And  .it .  is  mamfeft  that  he; 

0,3  QP^ 


230  Of  Jujiijication  by  Faith. 

Serm,  oppofes,  directly  and  profefTedly  oppofes, 
VIII.  and  not  only  oppofes,  but  refutes,  the 
"  notion  of  juftift cation  by  faith  alone  ;  or 
faith  confidered  independently  of  obedi- 
ence. Tell  me,  then,  Ao  not  thofe  per- 
fons  fow  difcord  betwixt  brethren,  who 
i:iterpret  St/Paul  as  teaching  the  contrary 
doctrine  of  juftification  by  faith,  abftraft* 
ly  confidered,  and  in  contradiftinction 
from  works  ?  They  certainly  nmke  as 
vide  a  breach  betwixt  thefe  two  apoftles, 
as  happened  heretofore  betwixt  the  latter 
of  them,  and  Barnabas.  And  this  they  do 
without  any  neceflity.  Becaufe  what  St. 
7aul  fays  concerning  juftification  by  faith 
ujithout  the  deeds  of/azu^admits  of  a"  fair  and 
eafy  interpretation,  in  perfect  confiftency 
with  St.  James's  doctrine  as  explained  a- 
bove  :  Whereas  St.  James  s  doctrine  here, 
cannot,  by  all  the  fubtlety  of  man,  be  na- 
turally and  fairly  explained  in  any  toler- 
able confiftency  with  St.  TauHy  provided 
the  defign  of  St.Taul  was  to  oppofe  faith 
to  evangelical  obedience  ;  and  to  teach^ 
that  juftification  comes  by  the  former, 
exclufively  of  the  latter 
-  Ther-e  are  feveral  ways,  in  whichSt. 
Tiiuh  dodiini  may  be  made  to  harmo- 
nize with  St.  Ja'/nes%  without  putting 
unv  unuaiin-al  force  upon  the  words  of 
<:)thcr.      For  example  ;    (i.)   When  St. 


Of  Juftijication  by  Faith. 


231 


Taul  (ays,  that  we  are  juftified  by  y<7///;,  Sfrm. 
faith  may  be  underftobd  objeBhely  ;  as  VIII. 
if  he  had  faid,  we  are  juftified  by  the ' 
go/pel  ;  and  not  by  the  law  of  Mojes  : 
And  this  interpretation  is  much  counte- 
nanced by  the  fcope  of  fome  paiTages, 
where  he  treats  of  juftification.  (2) 
Whenever  faith  is  to  be  underftood  yi^^- 
jeBively,  (  as  it  certainly  muji  be  in  many 
places)  it  is  no  unnatural  conflruftion,  to 
understand  the  term  as  comprehenfive  of 
the  luhole  cbrijlian  tem-per^  and  that  obe- 
dience which  the  gofpel  requires  of  us.^ — 
If  it  ihould  be  faid,  that  this  cannot  be 
St.  ^auH  meaning,  becaufe  he  oppofes 
faith  to  works,  and  to  the  deeds  of  law  : 
fince  faith  really  includes  them,  accor- 
ding to  this  interpretation  :  Tho'  this 
is  the  principal  difficulty,  it  admits  of  a 
very  eafy  folution.  For  by  works,  and 
the  deeds  of  law,  in  thefe  places,  may 
be  meant,  either  the  ceremonial  and  ritu- 
al obfervancGS  of  the  nwfaic  law  ;  as  if  the 
apofllc  had  faid,  "  A  man  is  juftified  by 
believing  and  obeying  the  gofpel  ;  not  by 
thofe  legal  obfervanccs,  to  which  the 
Jews  are  fo  difpofed  to  truft  : ''  Or  by 
works  and  the  deeds  of  law,  may  be  un- 
derftood  a  perfeft  righteoufnefs,  which 
would  exclude  grace,  and  which  no  one 
ever  performed  ;  as  if  he  had  laid,  "  VVc 
0,4  ^^^' 


232  ^J  Jujiijication  by  Faith. 

arcjuftificd  by  a  finccre,  tho'  imperfect 
obedience  to  the  gofpel,  thro'  the  merc}^ 
of  God  in  Chriil  Jefus ;  not  by  our  Avorks, 
coniidered  as  llriclly  conformable  to 
law  )  m  which  fenfe  it  is  impofliblc  that 
any  tranfgreffor  of  the  law  fhould  be  julli- 
fied— Now  in  cither  of  thefe  ways,  the 
diftinrtion  which  St.Vaiil  makes  betwixt 
faith  and  works,  when  he  oppofes  the 
one  to  the  other,  is  fufTiciently  prcferved  : 
And  either  .  of  thclc  interpretations  will 
perfertly  harmonize  with  St.  Jamcs^^ 
doclrlne,  That  a  man  is  not  juftificd;  by 
faith,  exclufively  of  that  obedience  to  the 
laws  of  Chrift,  which  onght  to  accompa- 
ny it ;  and  without  which  it  is  dead.    • 

The  Attempts  made  to  reconcile  St. 
James  and  St.  Taid^  on  the  contrary  hy- 
pothefis,  (  viz^  that  St.  Taul  teaches  the 
doftrinc  of  juftification  by  faith  alone,  or 
faith  in  contradillinclion  from  evangeli- 
cal obedience)  have  liitherto  been  to  little 
purpofe  :  unlcfs  it  is  to  fhow  the  perplex- 
ing ftreights,  to  which  the  advocates  for 
that  hypothefis  are  driven  ;  and  how  un- 
able they  are  to  fupport  it,  without  ufijig 
unnatural  violence  with  the  icriptures. 
Let  me  give  a  ipecimcn  of  thefe  attempts, 
in  order  to  fupport  and  verify  this  affer- 
tion. 

SoM£  have  fuppofed  that  St.  "^Paul  and 

St. 


Of  y^uptficatton  hy  Fait  hi  233 

StJ  James  fpeak  of  two  kinds  of  faith  ;  the  S^"-  RMv 
former,  of  a  true,  evangelical  and  opera-  VIII. 
tive  faith,  the  latter  of  a  dead,  hiitorica), 
and  notional  faith,  quite  different  there- 
from :  That  the  firftkind  juftificjs  without, 
and  independently  of,  works ;'  but  that 
the  latter  does  not.  In  anfwerto  which, 
I  fhail  make  one  or  two  ihort  remarks. 

It  is  evident  that  St.  James  intended 
no  fuch  difl:in(?l:ion  ;  bc^caufe  he  fpeaks  of 
faith  at  large,  in  the  mofi:  general  and  un- 
limited fenfe.  "  Cto-  faith  fave  him.  "  — 
"  What  doth  it  'profit" —  ^'  Faith  Avithout 
works  is  dead.'-' —  "  A  man  is  juftified — 
not  by  faith  only."  He  does  not  fa}^,  that 
this  or  that  particular  kind  of  faith  cannot 
Jcive,  cannot  profit,  cannot  jujiijy,  without 
works  :'  But  the  knk  is  plainly  this,  that 
iVo  j^W  of  faith  whatever,  can  fave,  pro- 
fit or  juitify,  without  w^orks  ;  or  of  itfelf 
alone.  Moreover, 

The  apoftle  is  here  fpcaking  of  fuch 
a  faith  as  Ahrahani^  and  Rahab  were  the 
fubje<fts  of:  The  former  of  whom,  at  leali, 
it  is  to  be  prefumed,  had  as  good  a  fiiith 
as  any  one  can  pretend  to,  fmcc  he  is 
called  the /^?//»cr  cf  the  faithful.  And  yet 
the  apoftle  denies  that  either  of  thefe  per- 
fons  -was  juftified  by  faith  alone  ;  He  af- 
ferts  that  they  were-  juftified  by  works — ■ 
^^  Was  not  Abraham  our  lather  juftified 

by 


^34  Of  yujiijication  by  Faith. 

Serm.  by  works" — "  Like  wife  alfo  was  not  Ra- 
VIII.  /;tf/>  juftificd  by  works."- — 'Now  \i  Abraham 
himfcif,  the  goodnefs,  and  evangelical 
nature  of  whofe  faith,  is  not  difputcd  by 
any,  was  not  juftified  by  faith,  confider- 
jcd  in  contradiitinftion  from,  and  in  op- 
pofition  to,  works  ;  certainly  no  other 
believer  can  be  thus  juftilied  by  faith  a- 
lone.  But, 

Let  us,fpr  the  prefent,take  it  for  gran- 
ted, that  St.  James  is  not  fpeaking  of  a  true 
evangelical  faith,  when  he  fays,  that  faith 
cannot  fave,  profit  or  juftify,  without 
works  ;  but  fpeaking  of  fuch  an  idle,  hii- 
torical  and  inoperative  faith,  as  is  pre- 
tended by  fome  :  And  let  us  then  fee  what 
his  dodrine  will  amount  to.  And  I  think 
it  will  be  manifeftly  this,  according  to  the 
prefent  hypothefis  ;  viz  ;  That  tho*  an 
idle,  hijloricaly  inoperative  faith,  cannot 
juftify  without  works  ;  yet  /uch  a  faith 
might  fave,  profit  and  juftify,  with  works : 
(for  this  is  plainly  implied.)  But  there  is 
another  peculiar  kind  of  faith,  a  truly  e- 
vangclical,  a  living  and  working  faith, 
which  juftifies  without  works,  and  cx- 
clufively  of  them  !  And  again  ;  when  the 
apoftle  fays,  (vcr.  24.)  *'  Ye  fee  then 
liow  that  by  works  a  man  is  juftified,  and 
)iot  by  fiiith  only*  ;  according  to  the  prc- 
icm  hypothefis,  the  fcnfc    (or  rather  the 

non- 


Of  yujiiji cation  by  Faith.  235 

nonfenfe)  of  the  alTertion  muft  be  this ;  Serm. 
That  a  man  is  juftified,  not  only  by  a  VIII. 
dead,  inoperative,  and  idle  faith,  a  faith 
that  worketh  not  ;  not  only  by  fuch  a 
faith  ;  but  by  fuch  a  faith  in  conjun^ion 
with  good  works  !  Now  let  me  alk  any 
fober  man,  Whether  fuch  fluff  ^s  this,  is 
worthy  the  pen  of  an  infpired  apoftle  ? 
And  whether  this  method  of  reconciling 
St.  Taul  and  St.  James,  is  not  to  pervert 
and  wrefl:  the  plain  meaning  of  the  latter  ; 
and  make  him  fpeak  right-down  Non- 
fenfe ? 

Another  way  of  reconciling  St. 
James  to  St.  Taul,  (or  rather  of  making 
him  contradict  himfelf)  is  this  :  It  is  faid, 
that  he  is  not  here  fpeaking  of  what  is 
neceffary  to  our  juftilication  in  the  fight 
of  Gk)d  ;  but  of  what  is  necellary  to  the 
juftification  of  onr  faith  ;  neceffary  to  the 
making  it  evident  to  others,  that  we  have 
true  faith.  It  is  faid,  that  tho'  faith,  ex- 
clufively  of  obedience  or  works,  juftifies 
us  before  God  ;  yet  we  cannot  exhibit  a 
pr6of  and  evidence  of  our  faith  to  others, 
without  works  :  And  that  accordingly, 
by  being  juftified,  the  Apoftle  here  means, 
juftified  to  the  world,  and  in  the  fight 
of  all  men,  as  true  fincere  chriftians. 

Let  us  briefly  examine  this  pretended 
folution  of  the  difficulty* 

And 


236  Of  Jujlijicauon  hy  Faith. 

DERM.  And  it  is  to  be  obfervcd, 

VIII.  ^      That  this  is  quite  an  arbitrary  inter- 
'  pretation  ;  altogether  unwarranted,  and 
unnatural.    The  jtiflijjing  of  a  mans  faith 
is,  in  itfclf,  an  uncouth,    ridiculous  ex- 
preflion  :  And  thofe  make  much  too  bold 
^vith  theapoftle,  who  apply  tlwto/i.7/y, 
which  he  lay?  of  meuy  of  perjms.     The 
principal,  if  not  the  only  thing  alledged 
in  fupport  of  this  interpretation,  is,  that 
St.  y(Z?;zfj- fpeaks,    in  vcr.    18.   o^  Jheivirig 
our  iaith  by  works.     Upon  this  flender 
foundation  it  is,  that  fome  men  have  in- 
terpreted all  that  he  fays  in  this  palTage 
concerning  the  neceflity  of  obedience  and 
Avorks  to  juilification,    of  the  need   of 
works  in  order  tojhew  that  we  have  faith. 
Whci'cas  it  is  evident,    that  what  the  a- 
poltlc  fays   in  that  verfe,  is  merely  inci- 
dental ;  fomething  quite  diftincl  from  his 
main    argument,     and    general    defign. 
Having  before  fhown,  that  faith  without 
works,  was  unable  to  lave  ;    that  it  was 
a  dead,    ufelcfs,    unprofitable  thing  ;  he 
then  tells  thofe  with  whom  he  is  arguing, 
(as  it  w  ere  in  a  parenthefis)  that  faith  was 
fo  far  from  julHfying  them,  that  they  could, 
not  even  make  it  mamfcft   that  they  had 
any  faith  at  all,  but  by  their  works.     He 
tells  t]icm,that  one  might, -^cvc  it  needful, 
rcafon  with  thcir\  thus :    But  he  lets  this; 

mat- 


Of  Jujiifcation  by  Faith.  237 

tnatter  drop,    with  a  bare  mention  ;  and  Serm. 
then  returns  to  his  main  argument ;  which    VIII. 
he  pliriiies  to  the  end  of  the  chapter. 

But-  -that  tlie  apoftle  does  not  intend 
the  juftifyifig  of  our  faith,  or  making  it 
appear  to  the  World,  that  we  have  faith  ; 
is'denianftrable  from'Ver.  24, — •"  Ye  fee 
then  how  that  by  works  a  man  is  jufHfi- 
cd,  and-h'ot^j  faith  only.''  According  to 
thefe  goodly  interpreters  of  fcripture,  the 
fcnfe  mu'ftbe  this^— "  Ye  fee  then  how 
lihat  a  man's  faith  is  juftified,  or  made  e- 
vident  to  the  world,  by  good  works,  and 
not  <5;;/y  by  faith.  "  Or  thus,  ^'  Faith  is 
made  to  appear,  not  only  by  faith  itfelf  ; 
but  partly  by  faith  and  partly  by  Works." 
Which,  belides  the  Nonfenfe  of  it,  di- 
redly  militates  even  againft  4:hat  part  of 
the  paflage,  (ver.  18)  wdiich  they  think 
warranto  this  interpretation.  For  there 
it  is  fuppofed,  that  faith  cannot  hefleivn 
at  all^  by  faith  itfelf  -,  but  only  by  works. 
And  indeed,  had  St.  James  talked  at  the 
rate  which  they  would  make  him,  to  fup- 
port  their  favourite  fyftem,  One  might  be 
apt  to  queftlon,  not  only  hi>  infpiration, 
but  even  the  foundnefs  of  his  undei'- 
ftanding. 

It  is  farther  to  be  obferved,  that  St. 
James  is  fpeaking  in  this  paflage,  concern- 
ing what  is  necelTary  to  fahation  :---* 

("Can 


^3^  ^f  J^Jiifi<^^^^o^i  h  P^i^l^^ 

(''  Can  faith  lave  him  ?")  It  is  therefore 
much  more  natural  to  underftand  him  as 
treating  here,  of  our  jullification  in  the 
figlit  of  God,  on  whom  alone  our  falva- 
tion  depends,  than  of  our  julHfication  in 
the  fight  of  men.  We  may  be  faved 
hereafter,  altho'  men  fhould  think  and 
fpeak  evil  of  us,  and  condemn  us  :  Or 
we  may  perifh,  tho*  we  (hould  appear 
righteous  unto  men.  But  in  order  to  our 
falvation  hereafter,  it  is  indifpenfably  ne- 
ceflary  that  we  fliould  be  juflified  of  God 
in  this  world  :  For  it  is  only  thofe, 
"  whom  He  firft  juftifies,' that  He  after- 
vvards  glorifies."  We  may  therefore  fair- 
ly conclude,  that  this  is  the  jullification 
here  difcourfed  of. 

Again  :  'That  the  apoftle  is  treating 
of  jullification  in  the  fight  of  God,  ap- 
pears from  what  he  fays  concerning 
Abraham,  When  he  *'  believed  God," 
and  wlien  "  luith  wrought  with  his 
works,'*  "  it  was  *  imputed  to  him  for 
rightcoufnefs.  '*  By  whom  was  it  impu- 
ted \  Certainly  by  that  God,  in  whom  he 

trulled 

•   Ir  will  be  obferved,    thtr  the  pirticwltr  qocfiion  here  it 

ncf,  Ubat  ir  was  that  was  inputti  to  Aircham  fvr  righttnf" 
neji  T  whcchcr  it  were  lii«  faith  only,  as  diftinguiihcd  from 
Ws  obedience  ,  or  both  of  H.em  corJT  6\}y  ;  or,  as  fomefup- 
po/e,  the  peifc^  righicourncl-<  f  r  Lhriit  ?  Put  the  po-nr  ii, 
whether  ttf  acceptance  of  AiTuhom\  p.rfon  lo  the  divir^e  ft.- 
ronr,  and  his  jullificttion  in  ilx  (ight  of  Cod«  is  not  impikd 
\t  tkai  phrsjt  ? 


Of  Jujlijication  by  Faith.  239 

trufted  and  whom  he  obeyed  ;  as  appears  Sf.rm. 
from  Gen.  15.  6.  the  place  here  referred  VIII. 
to,' — He  believed  in  the  LORD,  and  HE  ' 
counted  it  to  him  for  righteoufnefs .  Now 
we  know,  that  for  God  to  impute  righ^ 
teoufnefs  to  a  man,  and  to  juftify  him,  arc 
phrafes  that  are  equivalent  in  fcripture. 
So  that  there  can  be  no  reafonable  doubt, 
but  that  it  is  juftification  in  God's  fight, 
that  is  meant  here,  and  throughout  this 
palTage.  Nor  was  Abraham  only  called 
the  friend  of  God  by  men,  on  account  of 
his  obedience  :  but  it  was  his  obedient 
faith  which  made  him  fo.  It  is  therefore 
evident,  that  St.  James  is  not  treating  of 
juftification  before  men." 

And  indeed  it  is,  even  at  firft  view,  a 
ver}^  ftrange  unnatural  fuppofition,  that 
the  apoftle  ihould  labour  fo  much,  only  to 
prove  that  a  man  cannot  appear  juft  and 
righteous  in  the  fight  of  men,  merely  by 
his  faith,  which  is  invifible  ;  or  without 
living  righteoufly.  This  is  both  felf-evi- 
dent,  fo  as  to  need  no  formal  proof ;  and, 
at  the  fame  time,  a  matter,  comparative- 
ly fpeaking,  of  but  little  importance. 
Tho'  this  is  plainly  the  main  Icope  and 
drift  of  this  whole  paflage,  unlefs  it  is 
our  juftification  in  the  fight  of  God, 
that  is  intended  in  it.  And  this  conlide- 
ratioa  alone,  is,    I  tlunk,   fuificient  to 

cvincci 


240  Of.yuJiificalio?i  by  Faith. 

Srrm.  evince,  that  it  is  of  a  higher,  and  far 
Vllt  more  important  jultilication,  than  one 
in  the  eyes  of  men,  tliat  St.  "James  is  dif- 
courfing.  The  zeal  and  Warmth  which 
he  difcovers  in  the:  courfe  of  his  argu- 
ment ^ .  the  folemiiity.,  g-ixd- pathos  of  his 
cxpreffions  ;  in  fhort^  ,  the:  \v hole  air  of 
this  pafTage,  is  a  demonftration  that  the 
apoifle  is  treating  oh  a  fiibjecl:  no  lefs 
interelling,  than  that  of  our  juilification 
with  God,  and  the  falvatioia  of  our  fouls. 
And  the  other  fuppofjtion,  that  he  is 
ipcaking  only  of  what  is  neceflary  to 
make  our  faith  apparent^  that  lb  we  may 
be  juflified  in  the  opinion  and  fight  of. 
r,ien^  is  as  inconfiftent  with  good  Criticifnij 
ai>  it  is  with  found  T'heology, 

Thus  I  have  given  you  a  fpecimen  of 
the  methods  taken  to  make  thefc  two  a- 
pollles  harmonize  ;    taken,    I  mean,  bv" 
thole   who   will  have  it,    that  St.  Taui 
taught  the  dodrine   of  jultification   by 
fiiih,  !as  contradiitiiiguiihcd  from  evange- 
Heal  obedience.     The  two  methods  which 
I  liave  mentioned,  are  all  that  1  have  met 
with,    which  fcem  to  claim  any  notice. 
And  how   infullicient^ :  how  unnatural, 
even  thefe  folutions  ar^    it  is  prdumed 
need:  not  he  made  more  apparent  than  it  is 
already.     Both  the  fokuions  are  founded . 
upon  arbitrary  fuppofijious  ,•  and  fuch  as 

are 


Of  Jufiijieation  by  Faith.  241 

Sire  demonftrably  falfe*      And  they  areS^^'^^f* 
alfo  mutually  repugnant  to  each  other  ;     VIII. 
fo  that  if  either  of  them  were  true,    the 
other  muft  necelTarily  be   falfe  :    Tho', 
if  I  miftake  not,  fome  perfons,  that  they 
might  the  more  effedually  put  here(y  out 
of  countenance,  have   gravely  adopted 
them  both,  and  maintained  them  together. 
But,  as  has  been  obfervcd  before,  it  is 
cafy  to  reconcile  all  that  St,  Taul  has  faid 
concerning  juftification  by  faith,    with 
the  do(^lrine,  that  evangelical  obedience 
is  required  in  order  to  our  being  juftified- 
(  Which  laft  is  certainly   the  dodrine  of 
St.  James,  )  How  this  may  be  done,    has 
been  (hown  before. — ^Butif  it  is  fuppofed, 
that  St.  Taul  ever  taught  the  dodbine  of 
j unification  by  faith  alone,  -  in  contradif- 
tinction  from  obedience,  the  only  quef- 
tion  is  nor,    How  he  can  be    reconciled 
with  St.  James  I  ^Another  queftion  which 
naturally  arifes,  is,  How  he  can  be  recon- 
ciled with  h'nnfelf  ?   In  all  his  epiltles,  he 
aflerts  that   impenitent,  unreformed  fin- 
ners,  lye  under  wrath  and  condemnation. 
He  therefore  teflified  to  them  repentance  to- 
wards God,  as  well  as  faith    towards   our 
Lord  JefusChrift,  in  order  to  their  getting 
out  of  this  ftate  of  condemnation  ;  to  their 
being  reconciled  to  God,  and  entitled  to 
eternal  life.  "  Defpifeft  thou  the  riches  of 


4'  5 


242  Of  yujlijication  by  Faith. 

oERltf.  ^<  his  goodnefs,   forbearance   and  long- 
VIII.     "  faflTering,  fays  he  ;    not  knowing  that 
the  goodnefs   of  God  leadeth  thee    to 
repentance ;  but    after   thy  hard    and 
"  impenitent    heart,  treafureft'   up    unto 
"  thy  felf   wrath    againft    the    day     of 

t  J^cm.  2.  "  wrath  r  t  Is  it  not  here  fuppofed,  that 
fuch  obdurate  tranigrcffors  are  under  con- 
demnation I  that  they  are  continually  ag- 
gravating their  guilt  and  ruin  ?  and  that 
their  repentance  and  reformation  are  in- 
difpenfably  neceflary  in  order  to  their  ob- 
taining the  favour  and  mercy  of  God  ? 
Certainly  it  is.  How  then  can  it  be  fup- 
pofed that  this  fame  apoftle  in  the  fame 
cpiftle,  fliould  teach,  that  faith  alone,  as 
diftinguifhed  from  repentance  and  new 
obedience,  is  fufficicnt  tojulHfy  us  ;  and 
that  it  aftually  does  fo  ?  or  if  he  had 
taught  this  latter  doctrine,  who  could  re- 
concile  it  with  the  other  ?  and  vmdicatc 
him  againft:  the  imputation  oi  felf-contra- 
diBiou  ?  The  doctrines  are  diametrically 
repugnant  to  each  otlier  :  And  whoever 
Ihall  undertake  to  fliow  on  one  hand,thac 
repentance  and  new  obedience,  are  ne- 
ceiTary  to  our  obtaining  the  favour  and 
mercy  of  God  ;  and  yet,  on  the  other 
hand,  tlmt  we  are  juftified  by  faith  exclu- 
fivelv  of  rep^ntancr  and  new  obedience,  • 
will,  I  am  perfwaded,  only  darken  counfel- 
fy  words  VJitbout  knoivlcd^e.  I 


Of  yujlijication  by  Faith.  1245 

I  INTENDED  to  liave  brought  divers  Skrm» 
other  arguments  to  fhow  the  falfhood  of  VIII. 
this  too  common  do6lrine,  that  we  are 
juftified  by  faith  alone,  as  faith  is  oppofed 
to  gofpel-obedience.  But  the  time  will 
not  allow  of  it.  This  is,  in  ihort,  a  doc-^ 
trine  quite  repugnant  to  that  preached  by 
our  blefled  Saviour  and  his  apollles ;  a 
dodrine,  full  of  abfurdity,  and  fruitful 
ofmifchief;  a  doftrine,  contrary  to  the 
general  fcheme  and  genius  of  the  gofpel ; 
a  doftrine,  altogether  irrational  ;  and  not 
lefs  pernicious  in  its  practical  tendency^ 
than  it  is  abfurd  in  fpeculation. 

But  as  I  am  now  concerned  with 
thofe  who  make  great  ufe  of  dlftinBlons  ; 
I  muft  beg  leave  to  take  notice  of  one  or 
two  of  thefe^  before  I  conclude. 

It  isfaid,  that  tho*  one  efTential  pro- 
perty of  a  juftifying  taith,  is,  that  it  is  o- 
perative  ;  and  that  no  faith  can  juflify, 
befides  that  w^hich  is  produdive  of  good 
works,  and  is  manifefted  by  them  ;  yet 
faith  does  not  juftify  becaufe  it  is  operative, 
and  produftive  of  good  works ;  but  upon 
another  account  ;  viz.  becaufe  believing 
is  2i  going  outofourfelves  ;  and  is  the  hand 
by  ivhich  lae  lay  hold  upon  the  perfeB  right e-- 
oufnefs  ofChnft.  This,  if  I  miftake  not,is 
generally  faid  by  thofe  who  afTert  the 
dodrine  of  juftification  by  faith,  in  op- 
R  z  poiitioa 


2  4-+  Of  Jufltfication  by  Faith. 

pofition  to  obedience.  And  I  fhall  make 
a  few  remarks  upon  this  curious  diltin- 
c1:ion  ;  becaule  it  tends  rather  to  puzzle 
Ithe  ignorant^  than  to  edify  any  ;  and  may 
probably  be  a  means  of  beguiling  unJJuble 
fouls  to  their  dejirutlion, 

I.- If  that  which  is  intended  by  this 
diftinction,  were  only  this,  that  we  are 
not  juitified  on  account  of  the  inherent 
merit  of  our  obedience,  fo  as  to  exclude 
the  mercy  and  grace  of  God,  by  which 
we  are  juftitied  thro'  a  Mediator  ;  this  is 
unqucllionably  true  ;  and  a  thing  of  great 
importance  to  be  confidered  by  all  Chrilli- 
ans.  But  then  it  is  to  be  obfcrved,that  this 
is  at  leaft  as  applicable  to  our  faith,  as  it  is 
to  our  works.  For  faith  is  no  more  me- 
ritorious of  our  juftirication  and  falvation, 
tlian  our  works  are  :  To  be  lure  it  is  not, 
ifthatbethc  true  notion  of  faith,  which 
fome  have  advanced,  viz,  that  it  is  a  re- 
nouncing all  dcfert  and  merit  in  our- 
felves,  and  relying  wholly  and  abfolutely 
upon  the  righteoufnels  and  mtiit  of  Ano- 
ther— But  this  is  not  the  true  defign  of 
the  dilUnrtion  :  for  were  this  all  that  they 
intend,  there  would  be  no  controveriy. 
They  intend,  that  faith  juftifies  us  in  fome 
fenfe  in  which  obedience  does  not  juitify 
US;  otherwifecven  they  themfelvcs,would 
fee  what  others  do ;  I  mean,  that  this  dif- 

tiiidiou 


Ofyujiijlcation  by  Faith.  245 

tinftion  has  really  nothing  in, it;  '  For       Serm. 

2.  If  that  faich  whichjultifies  us,  in-  VIIL 
dudes  in  it  a  principle  of  obedience,  as  one 
eflential  propert y  of  it,;  (as  they  generally 
allert)  then  it  is  moil  futi}e\and  abfurd  to. 
o/>/w/^  faith  and  obedience,  in  the  manner 
they  do, ;  one. to  the  other  ;  .  as  tho'  the 
former  juftiifiecli  us  independently  of  the 
latter.  For  what  is  th'x^y  in.  effect,'  but  to 
oppofe  a.  thing  to  itfelf ;  to  t'hat  iwhich  i^ 
eflential  to  the  Very  being  of  it  ?.  It  is  as 
if  we  fhould  oppofe  the  fun  to  the  light 
^nd  warmth  qf  it  ;  or  the  great  Father  of 
lights,  to  his  effential  attributes  :  It  is  as 
if  it  were  faid,  that  tho'  God  made  the 
worlds  ;  yet  they  were  not  prpduced  by 
his, power,  .wifdom  and  goodnefs  ;  but 
exclufivply  of  them: !     i   ^..  W 

3.  But  the  futility  of  this  diftindion,- 
and  the  falQiood  of  wdiat  is  intended  by 
i-t ;  is  ftill  further  evident  from  the  paflage 
in  St,  James,  which  was  confidered  above. 
For  it  appears  from  thence,  not  only, that. 
we  cannot  be  juftified  by  a  faith  that  is. 
without, 'obedience  ;  but  alfo  that  it  is 
obedience  which  gives  to  faith  all  it's 
life,  efficacy  and  perfe<Sion.  Without 
this^  any.  .faith,  all  faith  is  vain,  dead, 
and  unprofitable  ;  utterly  infuflicient  to 
jvilUfv  andfave  the  fubjefts  of  it.  It  is 
this  principlie  of  obedience  tlaat  is,  as  it 

R  3  were 


246  Of  yujiif  cation  by  Faith. 

were   the   foul  and   fpirit  of  faith  ;  the 
very,  the  only  thmg,  by  which  we    can 
be  juftified.     So  widely  do  thofe  miftake 
the  matter,  and  differ  from  St.y^wfj,who 
aflert,  that  tho'  a  juftifying  faith  is  always 
produdive  of  obedience  ;  yet  it  is  not 
this  operative  quality,  which  gives    vir- 
tue and  efficacy  to  it ;  but  that  a  true  faith 
juftifies,  exclulively  of  the  obedience  im* 
plied  in  it.     The  Apoftle  more  than  inti- 
mates, that  if  faith  confidered  indepen* 
dently  of  obedience,  could  jullify  us,  the 
Devils  themfelves   might  be  jullified  as 
well  as  we! — But  thefe  men,  it  fecms,will 
not  allow  that  that^  upon  which  the  a-- 
poftle  lays,  in  a  manner,  the  whole  ftrefs 
of  our  juftlfication,  fhould  have  any  ftrcfs 
at  all  laid  upon  it  in  this  affair.     Even 
while  they  allow,  that  the  quality  which 
eflentially  dilHngiiilhcs  a  julHfying  faith 
from  any  other,  is  its  being   operative  ; 
yet  it  mull  not  be  allowed,  that  faith  jufti- 
fies  upon  account   of  this  diflinguifliing 
quality,   leil  it  fhould  follow  that  we  are 
julHhed  by  luorks  !    This  (  tho'  we  fhould 
not  be  uncharitable)    looks  too  much   as 
if  thefe  men  were  determined  to  fay  any 
thing  ;    and    even   plainly   to  contradict 
theiJiCelvcSy  rather  than  not  contradift  the 
aportlc    when  he  ftys,  that  "  a  man  is 
juftified  by  works^and  not  by  faith  only." 

4.  If 


Of  Jujiijication  by  Faith.  247 

4.  If  no  faith  can  juftify,  (as  is  con-  Sfrm. 
fefled)  bcfides  that  which  involves  in  it  a  '^j^II- 
principle  of  obedience,  then  faith  muft 
juftify  us,  confidered  as  including  this 
principle  in  it ;  and  not  independently  of 
it.  This  confequence  is  inconteftibly 
true  ;  tho'  it  feems  not  to  be  generally  at- 
tended to  :  and  if  it  wefe,  there  would  be 
no  room  left  for  controverfy  about  faith 
and  works.— Let  me  illuftrate  what  I 
here  intend — If  this  quality  is  elTential  to 
a  true,  juftifying  faith  ;  viz,  that  it  is  o- 
perative,  and  productive  of  good  works; 
and  if  the  faith  which  has  this  property, 
certainly  juftifies  the  fubject  of  it ;  it  fol- 
lows that  faith  juftifies,  only  confidered 
as  having  that  property  ;  /.  e,  on  account 
of  the  obedience  involved  in  the  idea  of 
it.  For  otherwife,  wdiy  may  not  fome 
ether  kind  of  faith  juftify,  tho*  deftitute  of 
this  property,  as  well  as  that  to  which  o- 
bedience  is  eflential  I  If  this  quality  of 
faith  is  of  no  confideration  in  the  aflair 
of  our  juftification  ;  or  if  faith  does  not 
juftify  us,  hecaufe  it  includes  obedience  \ 
it  will  be  impoflible  to  aflign  a  reafon^ 
why  another  faith  which  has  all  the 
qualities  of  a  true  one,  excepting  this  of 
being  operative,  ftiould  not  juftify  as  well 
as  that  which  has  this  alfo.  In  fliort,  to 
fay,  that  that^  and  that  only,  is  a  juftifying 
R  4  faithj 


8  Of  Juflification  by  Faith. 

faithjWhich  has  this  property,  is,  in  cfTecV, 
to  fay,  that  this  property  is  what  renders 
it  available  to  our  julHfication  ;  and  that 
we  are  julHfied  by  faith,  only  confidered 
asT  a  principle  of  obedience.  So  that  thofe 
who  fay  obedience  is  effcntial  to  a  julli- 
fying  faith  ;  and  yet  that  faith  juftitics  us, 
confidered  in  contradiftinftion  from  obe- 
dience, do  not  only  make  a  neediefs,   tri-- 
flhtg  diftinclion  ;  but   plainly  contradict 
themfelvcs  in  it.     What  would  you  think 
of  a  pcrfon  who  fhould  tell  you  that  wings 
^vcre  eflential  to  a  bird  ;  that  all  the  crear 
Tures   which    had    them,  could  flj  ;  but 
that  none  could  j^y  without  them;  and 
yet  tell  you,  in   the  fame  breath,  that 
thcfe  inhabitants  of  the  air  did  not  fly   by 
'TjJrtue    of  their  w- ings,   but  quite  indepen- 
dently of  them  ?  Or  what  would  you  think 
bf  one,  w^ho  iliould  tell  yoii,that  obedience 
.fd  our  earthly  fovereign,  was  effential  to 
loyalty  ;  that  all  his  loyal  fubje6ls  were  en- 
titled   to    his  protection  ;    but'  that    none 
could  be  entitled  thereto,  w^ithout  loyalty  ; 
"and  yet  tell  you  that  loyalty  did  not  entitle 
Tou  to  your  foTcrcign's  protertion,  confi- 
dered as  comprifing  obedience  in  it ;  but 
Vonfidcrcd  abJlrnHly^  and  even  in  contradif- 
'tivcJionivom  obedience?  It  will  not  be  pro- 
per, pcrliaps  to  fpcak  out  what  you  w^ould 
think  of  iijch  /ubtilcDiJUnguiJIyers  as  thefe — 

But 


Of  Jujiification  by  Faith.  24c 

But  whatever  you  Avould  think  of  them  ;  Serm, 
the  fame  you  muft  think  of  thofe,who  tell  VIII. 
tis  that  a  principle  of  obedience  is  effential 
to  a  true  faith  ;  that  all  Vvho  have  true 
faith  are  jujlified ;  but  that  thofe  who 
h^ve  it  not,  are  not  jujlified ;  and  yet  tell 
us,  that  a  true  faith  does  not  juftifj^ 
confidered  as  comprehenfive  of  oW/>;7^d'; 
but  as  diftinguifhed  from,  and  oppofed  to 
it.  And  this  is  really  the  amount  of  all 
the  gihberiJJj  which  you  read  or  hear,  con- 
cerning being  juftified  **  Fide fola'\  but 
not  "  Fide  folitaria  !  "  ~"  By  faith  alone" 
but  not  "  hy  faith  that  is  alone  /" — 

5.  And  laftly  here,  If  we  confider  faith 
abllraftly,  or  independently  of  hohnefs 
and  obedience,  what  can  we  fee  in  it, 
which  fhould  give  it  this  preheminence 
above  every  thing  befides  \  above  fincere 
repentance  for  our  fins  ?  above  righteouf- 
nefs  and  charity  to  our  neighbour  ?  above 
gratitude  to  our  Redeemer  ?  above  the 
love  and  reverence  of  our  Maker  ?  Does 
faith,  abftractly  confidered,  feem  to  have 
any  fuch  prerogative,  that  it  (houldjufti- 
fy  us  rather  than  any,  or  all,  of  thefe 
graces  and  virtues?  Indeed  if  we  confider 
faith  as  a  principle  of  univerfal  obedience^ 
as  containing  in  it  all  the  divine  and  fo- 
cial  virtues  ;  and  as  being  the  fource  and 
fum  of  them  ;   if  we  confider  it  in  this 

light, 


light,  there  will  be  no  difficulty  in  ac- 
coLiiiting  for  the  higheft  things  that  are 
fuiJ  of  ic  in  the  new  teftament.  But  if 
we  coniider  faith  in  contradifl:in(^tion 
from  theie  virtues  ;  and  from  all  obedi- 
ence to  God's  commandments,  no  intel- 
ligible and  rational  account  can  be  given 
of  it  ;  why  it  fhould  have  that  prehemi- 
neuce  ?  why  it  fhould  jultify  ?  why  it 
fliould  be  imputed  for  right  eoufnefs  ?  But  all 
this  will  be  durknefs  and  mjfiery  ;  which, 
the*  accouiited  by  fome,  the  chief  glory 
of  the  gofpel,  feems  to  me  to  be  no  real 
part  of  it's  glory.  The  chriltian  revela- 
tion is  glorious  in  refpec\  of  the  great 
light  which  it  affords  us  ;  but  not,  furely, 
on  account  of  what  is  ftill  left  obfeurc 
in  it  !  Otherwife  the-  apoflle  might 
more  properly  have  congratulated  thofe 
who  ikiViJat  in  darhiefs^  than  tliofe  who 
were,  by  this  dilpcnfation,  called  out  of 
it  into  viarvellous  light,  — -  But  not  to  di- 
grefs  :  When  iaith  is  ipoken  of  \\\  fcrip- 
ture  in  the  primary  and  retrained  fcwky 
or  as  it  is  contradiflinguiflied  from  true 
piety  and  virtue,  other  things  are  plainly 
preferred  to  it.  Even  the  apollle  Taul 
iumfelf,  who  is  tho't  by  fome  to  exalt 
faith  fo  much,  as  to  render  every  thing 
clfe  inconlidcrable  in  comparifon  of  it  ; 
even  this   llune  apolUe  undervalues  faith 

when 


Of  yujiijication  by  Faith. 


25t 


when  put  in  competition  with  the  moral  Sf,rm. 
virtues.    "  Tho^    I  have  ALL  FAITH,    VIII, 
fays  he,    and  have  not  charity,    I  am 
NOTHING."  And  again,  "  Now  abideft 
faith,  hope,  charity,  thele  three  ;  but  the 
GREATEST  of  diefe  is    CHARITY." 
And  this  is  that  more  excellent  way,  which 
he  (hews  unto  us,  after  exhorting   us  to 
*'  covet  earneftly  the  be  ft  gifts  J'    ThusSt.r 
'Paul^  the   great  champion    for  juftifica-  ■ 
tion  by  faith,  undervahies  faith    when 
confidered  in  dirtinftion  from,    and   in 
eomparifon   of,   virtue   and   obedience  v^ 
Which  plainly  fhows,that  when  he  fpeaks' 
of  our  being  juftified  by  faith,  he  cannot 
mean  faith,  as  diftinguiihed  from  charity, 
and  other  chriftian  virtues  ;  but  as  inclu- 
ding them.-- — ~  As  to  the  preheminence 
which  fome  give  to  faith,  in  the  affair  of 
juftification,  on  account  of  its  being   the 
hand  that  lays  hold  on  the  righteoufnefs  of 
Clirift,  and  a  going  out  of  our  J  elves  ;   thefe 
things,  I  confefs,  are  beyond  my  compre- 
henfion  :  Only  it  were  to  be  wifhed,  that 
fome  people  would  not  go  out  of  their 
fenfes,   as  well  as  out  of  themfelves  ;  and 
both  amufe  themfelves,  and  pefter  others, 
with    unmeaning    phrafes,     ^nd  mere 
Jargon. 

Having  thus  confidered  this  notable 
diJlinSlionj  (that  tho'  true  faith  includes  a 

prin- 


^52  ^f  Jt^ftificatmi  by  Faith. 

Serm.  principle  of  obedience  ;  yet  it  docs 
Vin.  not  juftify  us  confidered  as  containing 
that  principle,  but  exclufively  of  it,  and 
as  oppofed  to  it  ;.)  I  fhall  juft  mention 
anoclier,  which  is  equally  edifying  ;  and 
which  has,  indeed,  been  already  hinted 
at  in  this  difcourfe.  The  difiindion  1 
mean,  is  this,  That  tho*  faith  alone  jufti- 
fies  us  in  this  world,and  intltles  us  to  falva-' 
tion  in  the  Avorld  to  come ;  yet  obedience 
to  the  gofpel  is  necefTary  in  order  to  our 
being  juftified  at  Chrift's  tribunal  here- 
after, and  fo,in  order  to  our  being  aclual- 
]y  faved  at  lalh 

Now  if  what  is  here  faid  were  indeed 
true,  it  would  fcarce  be  worth  while  to 
give  ourfelves  much  concern  about  the 
terms  of  juftification  here  ;  whether  we 
are  noiv  julhfied  by  faith  alone,  or  not  i 
This  cannot  be  a  very  interefting  and  im*i 
portant  qucftion,  provided  it  is  certain 
that  w^e  mult  both  believe  in  Chrill  and 
.obey  Him,  in  order  to  our  being  finally 
julHfied  and  faved  by  Him,  when  he  Ihall 
come  to  judge  the  world  in  righteoufnefs. 
The  grand  interefting  poir*-,  is,  Wliat  the 
gofpel  requires  of  us  in  order  to  our  be- 
ing acquitted  in  that  great  day  of  retri- 
bution ;  and  to  our  "  going  away  intGJ, 
life  eternar*  \  Which  point  being  once  re- 
folvcrfjthe  other  is  but  of  very  little  impor-% 

tancc. 


Of  Jujitjlcation  by  Faith.  253 

tance.     It  is  rather  a  matter  of  curious  Serm* 
fpeculation  for  men  of  leifure,  than  of    VIIL 
ferious  concernment  to  the  fouls  of  Chrif-  ' 
tians.     So  that  there  is  either  no  founda- 
tion for  this  diftindion  ;   or,  if  there  is, 
thofe  who  make  it  mii^ht  be  much  better 
employed  in  inculcating  that  piety  and 
Adrtue,  which  is  acknowledged  neceffary 
to  falvation  ;   than  in   eternally  infifting 
■upon  the  dodrine  of  juftification  here  by 
faith  only  ;  as  if  there   could  be  no  chrif- 
tianity,  no  religion,  without  it  ! 

But  when  this  diftinftion  comes  to  be 
examined,  there  is  realW  nothing  in  it  :  it 
is  wholly  without  foundation  ;  and  the 
thing  intended  by  it,isdemonftrably  falfe. 
We  are  not  juftiiied  here,  and  entitled  to 
falvation,  on  one  condition ;  and  juftified 
and  actually  faved  hereafter,  on  another  ; 
but  on  the  fame.  That  Avhich  the  gof- 
pel  has  made  neceffary  in  order  to  our 
being  acquitted  and  faved  in  the'  day  of 
judgment,  it  has  made  equally  neceffary 
in  order  to  our  being  juftified  now,  and 
entitled  to  falvation.  For  (as  has  been 
obferved  already  in  this  difcourfe)  the 
gofpel  is  the  rule,  by  which  thofe  who 
are  under  the  difpenfation  of  it,  are  to  ba 
judged  hereafter.  So  that  we  fhall  then 
be  either  acquitted  or  condemned,  ac- 
cording as  we  have,  ox  have  not,  com- 
plied 


254-  Of  yujiification  by  Faith. 

Sf.rm.  plied  with  the  terms  of  it  according  to 
VIIL  their  true  intent  and  meaning,  whatever 
thofe  terms  are.  And  thefe  terms  being 
the  fame  now  that  they  will  be  hereafter, 
without  the  leaft  variation,  it  undeniably 
follows,  that  fuch  perfons  as  will  be  con- 
demned by  the  gofpel  then,  muft  be  e- 
qually  condemned  by  it  now  ;  and  that 
fuch  as  will  then  be  juftified  by  it,  and 
no  others,  can  be  juftified  by  it  at  pre- 
fent,  or  intitled  to  the  falvation  of  it. 
Betwixt  the  juftification  and  condemna- 
tion of  the  gofpel,  there  is  no  medium. 
Whom  it  does  not  juftify,  it  condemns  ; 
whom  it  condemns  not,  it  juftifies.  Nor 
does  length,  or  diftance  of  time,  make 
any  alteration  in  this  cafe..  We  cannot 
be  juftified  only  by  believing,  at  prefent, 
unlefs  we  may  be  juftified  only  by  be- 
lieving, hereafter ;  provided  the  terms  of 
the  gofpel,like  the  author  of  it,  are  **  the 
fame  yefterday,  to  day  and  forever  :  "  So 
that  what  thefe  men  take  for  an  impor- 
tant theological  diflinflion^  turns  out  (  like 
Ibme  of  St.  y1thanafius\)  to  be  no  better 
than  a  palpable  ccfitradicliofi.  For  there 
cannot  well  be  a  more  glaring  repugnan- 
cy than  to  fay,  that  the  fame  gofpel 
which  will  condemn  men  for  their  difo* 
bedience  in  the  day  of  judgment,  does  not 
alfo  condemn  men  equally  for  Uieir  difo^ 

be* 


Of  Jujlijication  by  Faith.  255 

bedience  now  ;    but  juftifies  tlxtva  Jhlely  Serm, 
on  account  of  their  faith.  VIIL 

So  much  for  the  pretended  *  **  Article 
of  a  jtanding^  or  a  falling  Church''  1  It  is 
really  furprifing  that  fuch  a  do6lrine 
ihould  ever  be  believed  by  any  :  It  is  ftill 
more  wonderful,  that  it  fhould  ever  be 
embraced  by  any  ivorthj,  good  men  :  But 
what  is  moft  aftonifhing  of  all,  is,  that 
fuch  an  irrational,  unfcriptural  do&ine; 
a  doftrine  of  fo  pernicious  a  tendency 
with  regard  to  the  lives  and  manners  of 
men,  (hould  be  infijied  upon  with  pecu- 
liar warmth  and  zeal^  as  a  moft  important 
and  fundamental  article  of  the  Chriftian 
Faith ! 

*  It  is  humWy  hoped  that  thofc  worthy  Clergymen^  who 
have  acquired  fo  great  reputation  for  Uarning^  as  well  as 
ortbtdoxy,  by  often  quoting,  in  their  Sermons,  Luiber*SF'^ 
"  Artictt!us  jtantis  vel  cddenth  Ecclejue,  *'  will  n<«  envy  Am-* 
pbu  the  incoaliderable  honor  of  traojldting  it. 


SERMON 


256 


><x^<x><><xx><>^o<><><><:<><>c>o<>D<x><x>o<:>^^ 

SERMON     IX. 


Of  the  Nature  and  Principle  of 
Evangelical  Obedience. 

James  I.   2r,   22. 

LA  T  apart  all  filthinefs  and  /liperfluity  of 

naught  inejs  J  and  receive  with  vie  chiefs  th^ 

ingrafted  ujord,  which  is  able  to  Jave  jour 

fouls.     But  be  ye  doers  of  the  word,  and 

not  hearers  only,  deceiving  jour  ownfelves. 

Tv^^'  "X^JTAviNG,  in  feveral  prececding 
I  I  diicourfes,  lliown  the  indifpcn- 
i-ible  neceflity  of  our  being  do- 
ers of  the  word  as  well  as  hearers,  in  or- 
der to  the  falvation  of  cur  fouls,  which  is- 
the  great  end  of  the  Cfirillian  revelation  ; 
having  alfo  pointed  out  to  you  fome  of 
thofe  many  ways,  in  which  perfons  may 
be  in  danger  of  deceiving  tlieir  ownfehes 


rx 


of  Evangelical  Obedience.  257 

in  a  matter  of  fo  great  importance  ;  and  oERM* 
given  you  an  antidote  againft  the  poilbn     ^^' 
of  thofe  errors,  which  are  but  too  rife  in  ' 
the  Chriftian  world  ;  I  proceed  now  to 
the  next  thing  propofed  w^hen  I  enter'4 
upon  this  fubjeft  :  Which  was, 

Eighthly,  To  explain  more  dil- 
tinftly  the  nature  and  principle  of  Evan- 
gelical obedience.  And  here,  />/?,  I  fhall 
confider  the  nature  of  this  obedience,  fo 
as  to  diftinguifh  it  from  the  obedience  of 
a  mere  Moralift^  and  of  a  Theijl ;  and 
alfo  from  that  of  good  men,  who  lived 
under  the  Jewifi  difpenfation.  And,  fe- 
condly,  I  fhall  confider  the  principle  from 
which  this  obedience  flows. 

It  is  to  be  obferved  in  general,  that  all 
obedience,  properly  fpeaking,  confifts  in 
the  obfervation  of  fome  law  or  mle.  Tlie 
apoftle  tells  us,  that ''  where  there  is  no 
law,  there  is  no  tranfgrejjion  :"  It  is  e- 
qually  true,  that  where  there  is  no  law, 
there  can  be  no  obedience ;  all  obedience 
confifting  in  conformity  to  fome  law,  or 
rule  of  conduft,  as  all  traufgreffion  con- 
fifts in"  a  deviation  therefrom.  And 
Chriftian^  or  Evangelical  obedience,  is 
nothing  either  more  or  lefs,  than  the  con- 
forming of  our  practice  to  the  laws  and 
commandments  of  CHRIST,  w4io  is  con- 
ibtutcd  the  Lord  and  King  and  Judge  of 
S  M. 


258  Of  the  Nature  and  Principle 

the  world  ;  to  whom  all  power  iu  henvnj 
(Uid  in  earth  is  given,  that  all  men  Ihoiild 
honor  Him  in  like  manner  as  they  honor 
the  Father. 

If  you  a(k  W;(7rf  vou  are  to  look  for 
the  laws  of  this  ''  King  of  Kings,  and 
Lord  of  Lords  ?  "  I  anfwer,  Neither  into 
the  volumes  of  nature,nor  into  your  own 
hearts  ;  tho'  there  are  laws  written  there, 
correfponding  to  them  ;  and  written  as 
with  a  pen  of  iron  and  the  point  of  a  diamond. 
You  are  not  to  look  for  them  in  the  Sta- 
tute-books, and  other  law-books  in  the 
country,where  you  liappen  to  live  ;  or  in 
any  of  the  civil  edablifhments  of  religion. 
Nor  are  you  to  look  for  them  in  the 
tomes  of  theological  writers,  or  the  de- 
crees of  Popes  and  Councils  ;  where  they 
arc  too  often  ?nadc  void  by  vain  traditions. 
No !  you  are  to  look  for  them  only  in  the 
gofpel  of  Chrift  ;  they  being  no  other 
than  the  precepts  and  rules  of  condut!:t, 
which  are  found  there  ;  and  which  were 
promulgated,  either  immediately  byChrill 
himfelf ;  or  mediately,by  his  infpircd  apof- 
tles,  the  chief  miniliers  of  his  kingdom, 
whomHe  authoritatively  fent  forth  to  dc- 
''/"^^  20.  clare  his  will,  even  as  the  Father  had  fent 
^**  Him.'*^  Thcfe  laws  ofChrill,  our  anointed 
Sovereign,  and  whofe  right  it  is  to  reign 
over  us,  arc  contained  in  their  native  in* 
V   i  tcgrity 


of  Rv angelical  Ohtdknce.  259 

tegrity  and  pcrfeftion,  only  in  the  holySpRM* 
icriptures  ;  more  particurlaiiy  of  the  new     IX. 
tefiament.     This  alone  is  the  law-book  of 
Cbrijlians^  as  inch  ;  tho'  as  men^  and  mem- 
bers of  civil  focietjj   we  have  other  laws 
to  obfervc.     It  is  only  in  conformity  to 
the  commandments  of  Chrift,  as  they  are 
contained   in    thefe  Jlicred  records^    that 
chriftian  obedience  confitts.     And  it  is  a 
manifeil  folecifm  to  call  any  other  obe- 
dience chriftian^  or  ^x'^;/^^//V/z/,befides  that, 
of  which  the  laws  of  Chrift,  or  the  gof- 
pel,  is  the  meafure  and  Jlandard. 

Tho"  thefe  laws  are  nianj^  as  they  re- 
fpecl  our  hearts,  and  external  condud ; 
as  they  prefcribe  to  us  our  duty  towards 
God,  and  our  Saviour  ;  towards  our 
neighbour  and  ourfelves ;  yet  they  are 
fometimes  confidered  as  one :  Not  only  as 
one  Jyjiem  or  body  of  laws;  but  as  oie 
law  ;  the  law  of  liberty^  by  which  we  are 
tohc  judged)  and  againft  which,  whofo- 
ever  prefumptuoufly  and  habitually  of- 
fends^ tho'  but  m  one  point  J  is  guilty  of  all: 
i,  e.  He  fo  far  violates  the  vjhoie^  and  that 
authority  by  which  the  whole  is  injoined, 
that  he  is  condemned  as  a  hanfgrejjh\  even, 
by  this  law  of  liberty  ;  and  therefore  can- 
not be  juftified  and  faved  by  it — -But  this 
is  not  the  place  for  confidcring  the  extent 
ofchriftian  obedience— I  Ihall  tl^arefor<? 
S  2  orJ/ 


26o  Of  the  Nature  and  Principle 

only  juft  obfervc  here,  that  as  on  one 
hand,  it  is  certain  the  continued  and  wil- 
ful violation  of  the  chriftian  law,  in  any 
refpecl,  is  inconfiftent  with  that  obedience 
which  is  necefTary  to  falvation  ;  fo  on  the 
other  hand,  it  is  equally  certain,  that  a 
perfeB  conformity  thereto,  is  not  fo  in- 
difpenfably  required,  that  w^hofoever 
falls  fhort  of  it,  mufi:  finally  be  condem- 
ned. For  to  fuppofc  this,  were  plainly 
to  turn  the  law  of  I  I  her  tj' into  a  legal  t/ij- 
fenfation,  from  wliich  it  eflentially  differs. 
And  were. this  the  cafe,it  would  be  as  im- 
poffible,  that  juftilication  and  life  fhould 
come  by  the  gofpel  of  Chr'ijl,  as  that  it 
lliould  come  b/  the  law  o(  AIo/cs — But 

Having  obfjrved  in ^d'^/dr^/, that  chrif- 
tian obedience  confifts  in  conforming  our 
tempers  and  behaviour  to  the  laws  of 
Chrirt  ;  it  may  be  proper,  for  the  better 
underftanding  of  what  is  here  intended, 
to  Ihow  more  particularly,  how  this  obc^ 
dience  is  di(liii.:;ui{hed  from  any  other. 

And  it  certainly  differs  very  widely 
from  obedience  to  the  law  of  nature,  or 
the  moral  law  ;  efpecially  in  that  narrow, 
partial  fenfe  and  acceptation  of  this  law, 
which  confines  morality  to  men's  beha- 
viour towards  each  otlier  in  civil  and  Ib- 
cial  life  :  and  to  the  private  virtues  of 
tempcrance,aad  the  like,  without  any  re- 
gard 


of  Evangelical  Obedience.  261 

gard  to  Tieity^  and  a  jnoral  Governor,  The  Sf  rm. 
ancient  pagan  Moralifts  generally  confi-  IX. 
dered  morality  only  in  this  light.  When 
they  teach  chat  the  law  of  reafon,  or  the 
law  of  nature,  is  to  be  followed  and  ob- 
ferved,  (on  many  branches  of  which,  they 
treat  with  great  propriety  )  they  ufually 
mean  no  more,  than  that  men  are  bound  to 
prafticejuftice,  benevolence,  fobriety,  and 
the  other  virtues  of  private  and  focial  life, 
as  being,  in  their  own  nature,convenient, 
fitting  and  decent.  This  is  a  notion  of 
virtue  and  obedience,  which  falls  vaftly 
jfhort  of  the  Chriftian  idea  ;  not  only  be- 
caufe  Chriftians  are  under  obligation  to 
practice  other  duties  befides  thofe  which 
nature  dictates  ;  but  alfo  becaufe  chrifti- 
anity  ultimately  refolves  all  duties  into  the 
will  of  God,  confidered  as  the  all-wife, 
good,  and  righteous  Lawgiver,  and  the 
moralRuler  of  the  world.  "  There  is  one 
Lawgiver,  fays  St.  Jaines-y  who  is  able  to 
fave  and  to  deftroy."  And  "  He  that  faid, 
do  not  commit  adultery,  faid  alfo,  do  not 
kill."  Our  obedience  is,  "  doing  the  -will 
of  our  Father  which  is  in  heaven."  What- 
ever duty  we  are  bound  to  praftice,  it  is 
confidered  as  injoined  upon  us  by  the 
authority  of  almighty  God.  All  our  good 
and  virtuous  adions,  are  confidered  as  a 
tribute  which  we  owe  to  Him  ;  as  a  /S- 
S  3  crifice 


262  Of  the  Nature  and  Principle 

Serm.  crJfice  ofTered  to  Him  ;  and  Avith  which 

IX.      He  is  *  ivell  pleafed.     And,  on   the  otlier 

' — "^     '  hand,  whenever  we  tranfgrefs  our  duty^ 

•//r^.  13.  this  is  confidered  as  tranfgrefring  thclaw 

'^-        of  God  :    againft  Him^  Htm  on\y  do   we 

fin.     For  the  divine  will  and    authority, 

does,  as  it  were,  involve  and  fwallow  up 

all  other  obligations  ;  even  the  laws  of 

nature  and  rcalbn,  as  they  arc  fomctimcs 

called,    being  the  laws   of  Hiin   who  is 

Lord   of  nature,  and   the    Fountain  of 

all  reafon. 

But  what    has    now   been  faid,  only 
dirtinguifhcs  the  obedience  of  Chriflian^ 
from  iuch  virtue  as  a  n^ere  Athcijl   may» 
in  fome  degree,  be  the  fubjeft  of     For  a 
man  may  be,  in  fome  meafure,  juff,  bene- 
ficent, temperate,  &c.   from   an   internal 
fcnfe  of  the  reafonablenefs  and  fitnefs  and 
advantai^e  of  bcincr  fo  :  altho'  he  is  io  far 
from  obeying  and  honouring  God  there^ 
ill,    that  he  docs-   not  even    believe  his 
exiftence.      Our   modern  Tbeijls  profeft 
to  go  miKh  farther  than  this  ;  tho'  their 
obedience,  if  they  really  pra(5fifed   ngrea- 
bly  to  their   principles,   (which  they    fel* 
dom  do)  would  fall  much  below  that  of 
ChriiHans,  who  art  up  to  their  profeflion. 
The  Tbeifls  profefs  to  reverence  God    as 
the  moral  governor  of  the  univerfe,whofe 
will  and   laws  are  to  be   read  in  menV- 

hearts. 


of  Evangelical  Obedience.  263 

hearts,  and  in  the  volumes  of  vifible  na-  Serm. 
ture.  And  the  diftates  of  nature  and  rea-      IX. 
fon,   it  is  faid,  ought  to  be  obeyed,  not 
merely  confidered  as  in  themfelves  fit  to 
be  obferved  ;  but  alfo  becaufe  they  muft 
be  fuppofed  conformable  to  the  will  of  the 
Dcitj  ;  and  to  have  all  the  force  of  laws 
enacted  by  Him  :   So  that  it  may  be  con- 
cluded, men  will  be  rewarded  or  punifhed 
hy Hhn,  as  they  obey  or  difobey  thefe  laws. 
I  fpeak   now  only  of  the  more  fober  and 
rational  part    of  modern  Theifts.     There 
are  others  of  them,  who  while  they  pro- 
fefs  to  believe  in  God,  deride  all  this  as 
mere  fuperfiition  and  enthufiafyn  \  f    and 
with  whom  it  is  nothing  but  the  Inherent 
amiablenefs  of  virtue,  that  claims  regard  \ 
virtue  not  being  rewarded,   nor  vice  pu- 
niilied,  as  fuch,  by  a  moral  Governor  and 
hord ;  tho'  it  is  owned  they  have  a  tenden- 
cy, in  tlie  very  nature  of  things,  to  render 
the  fubjefts  of  them  happy  and  miferable, 
refpeclively.      Whether    thefe     nominal 
Theifts,  are  not  really  Athetjls  at  the  bot- 
tom, or,  at  bed  EpicureanSy  which  comes 
much  to  the  fame  thing  at  laft,  I  will  not 
pretend  to  determine.    Only  it  is  evident, 
there  is  but  very  little  difference  betwixt 
faying,  that  there  is  no  God  at  all  ;  and 
faying,  that  there  is  none  who  is  to  be  re- 
S  4  garded 

•\  Cbara£ltrijiiils,  paffim. 


264  Of  the  Nature  and  Principle 

Serm.  garded  and  reverenced,  as  the  righteous 
IX.     governor  of  the  world  ;  none,\vho  rewards 
^'"^ — ^  and  punifhes  men  for  their  anions.  * 

But  as  to  the  more  fober  and  rehgious 
Thcijlsy  who  confidcr  the  natural  laws  of 
virtue,  as  the  laws  of  God  ;  and  who  not 
havingjor  not  acknowledging  any  reveal- 

t  n.m.  2.  ^'^  '^^^^  y^^  ''  ^'^  t  ^y  nature  the   things 
14.       contained  in  it,"  in  Jbme  meafurc  ;   even 
Their  obedience  falls  far  fhort  of  thcChril- 
tian  ftandard.     Chrillian    obedience  dif- 
fers from  Theirs^  not  only  as  Chriftians 
make  a  revealed  law  tlie  rule  of  their  obe- 
dience ;  and  T%,only  the  light  of  nature: 
(which  would  not,  of  itfelf,be  fufficient  to 
conftitute  a  very  eficntial  difference,  pro* 
xidcdthG  r/iatter  of  thefc  laws  were  exacl:ly 
the  fame.)  But  it  differs  iji  divers  other  re- 
fpefts.     The  catalogue  of  Chriftian  du  ties 
and  virtues  is  confidcrably  longer  than  the 
Theijl's.     Every  duty  of  natural  religion, 
is  indeed  a  duty  of  chrillianity  ;  of  reveal- 
ed   religion.      Birt  the  gofpel  moreover 
injoins  upon  us  divers  things,  which  are 
not  contained  in  the  law  of  nature  ;  and 
are  no  part  of  it.  And  the  obedience  paid 
to  thcfc  different  \a\vs,viz,  of  mere  nature^ 
and  of  Chrillianity,  mull  differ  as  much^ 
at  IcalL,  as  the  laws  themfclves  differ. 

Besides  ; 

•  Such  Pcrfons  tre  juflly  fald  hy  the  wife  Roman,  **  FerHt 
pofuiiTc  Dcum,  rt  fuUuliflc  ;  •]    Or  to  that  cffcd. 


of  Evangelical  Obedience.  265 

Serm. 
Besides:  Whoever  duly  attends  to  the  IX. 
Chriftian  doftrine  oi  di  Mediator,  will  find,  '  ^'""^ 
not  only  that  various  duties  refult  from, 
and  are  injoined  upon  us  in  confequence 
of,  that  fupernatural  interpofition  of  pro- 
vidence ;  but  alfo  that  our  obedience  in 
general  is  put  upon  a  different  footing 
thereby,  having,  in  the  whole  of  it,  a  re- 
ference to  this  great  difpenfation  of  divine 
grace  to  a  finful  world.  All  the  precepts 
of  the  gofpet,  tho'  they  are  truly  the  laws 
of  God  \  yet  thqy  are  not  to  be  confidered 
only  in  that  light ;  but  as  his  laws  promul- 
gated by  His  only  begotten  Son,  who  has 
redeemed  us,  and  whofe  fer^ants  and /ith" 
jeBs  we  more  immediately  are;  Agrea-^ 
bly  whereto  it  is  faid,  that  we  are  "  not 
without  law  to  God  ;  but  under  the  law  to 
Chrijiy  *  God  has  fubje<?l:ed  us  to  the  rule  •  ir^.^. 
and  authority  of  His  Son,  in  confequence  ii- 
of  his  undertaking  and  executing  the  me- 
diatorial office.  In  our  Saviour's  oAvn 
words,  "  The  Father  loveth  the  Son,and 
hath  given  him  authority  to  execute  judg- 
ment, becaufe  he  is  the  Son  of  Man  : '' 
i.  e.  becaufe  he  became  incarnate.  And 
in  the  language  of  the  Apoftle  Taul,  He 
*'  took  upon  him  the  form  of  a  fervant, 
and  was  made  in  the  likenefs  of  men  ; — • 
and  became  obedient  unto  death,  even 

the 


266  Of  the  Nature  and  Principle 

the  death  of  the  crofs  :  Wherefore  God  al- 
io  hjch  highly  exalted  him,  and  given 
hi  111  a  name,  which  is  above  every  name: 
that   at  the  name   of  Jefus  every   knee 
t^^/x7>.^.  ihould  bow."  X  ^<^-  ^'o^v  it  is  as  inveltcd 
'*         witii  tliis  royal  powxT  and  dignity  ;  as  be- 
ing  the    King  -whom  God  hath  jet  upon  his 
holy  htilofZion^  that  Chrill:  gives  laws  to 
men  ;  not  merely  as  a  prophet,  or  divine 
meffenger.     He  is  **  made  Head  over  all 
things  to  the  church  "  :  and  we  are  put 
under  his  authority,  in  a  fenfc  wherein  we 
cannot    be  laid   to  be  under  that  of  any 
other   mellenger  or  minifter  of  Heaven, 
whether  human  or  angelical.  From  which 
tronfiderations  it  is  manifeft,  that  our  o- 
bcdience  is  more   immediately  due  to  the 
SoH^  than  to  the  Father;  it  being   more 
immediately   by    His  authority,  that    the 
various  duties  of  the   gofpel  are  enjoined 
upon  us  ;  and  to  him,  that  we  are  more 
'immediately  accountable  for  our  conducl. 

Allo^ving  for  the  prefent,.(  what  is 
far  from  being  true,  viz^  that  the  laws 
of  chriltianity  are,  in  all  rcfpecT:s  the  fame 
with  the  laws  and  religion  ot  nature,  and 
only  a  republication  of  it ;  yet,  furely, 
we  could  not  be  faidto  pay  a  proper  obe- 
dience to  them,  without  confidering 
them  as  being  the  laws  of  Chrill,  our  Re- 
deemer and  Sovereign.    And  tl>is  is  wtiai:, 

con- 


ef  Evangelical  Obedience.  267 

conftitiites  one  eflential  difference  betwixt  Serm. 
chriilian  gbediencc,  and   any  other.     In     IX. 
order  to  a  perfon's  obeying  as  a  Chriftian  ^ — ^""^ 
ought  to  do,  it  is  not  only  neceffiiry  that 
he  performs  the  duties  peculiar  to  Chrif- 
tanity ;  but  alfo  that  he  performs  all  others, 
which  may  be   common  to  this  and  other 
religions,  in  obedience   to  Chrift,  as  his 
Lord  and  Mafter  and  final  Judge  :  doing 
all  things  whatfoever  he  does  in  word  or  deed^ 
in  the  name  of  the  Lord  Jefus,  *  *  CoL  3. 

HowEx^E  R ,  Chriftians  do  not  (  at  leaft     ^  7- 
thcy'ought  not  to)   fet  afide  the  fupreme 
authority  and  dominion  of  God,  the  FA- 
THER Almighty  :  or,  by  attempting  to 
divide,  really    deftroy,   the  Monarchy   of 
the  univerfe  ;  which  is  ftill  in  HIM  alone; 
the  mediatorial  authority  of  Chrift,  being 
derived  from  HIM,    and    fubordinate  to 
HIS.     Tho'  our  obedience  as  Chriftians, 
is  due  more  immediately  to  our  Lord  Jefus 
Chrift  ;  (as  was  faid  before)  yet  it  is    ulti- 
viately  referred  to  His  Father^  and  our  Fa- 
ther, to  His  God  and  our  God  ;  §  who  "  is  ^'^f'  ^®' 
greater  than  ALL  ;  "  f  and  who  has  con- 
ferred this  dignity  and  authority  on  the  t7<>^'  »^. 
Son.     And  of  this  important  truth,  viz.  J^.'  ^g. 
that  all  the  homage  and  obedience  which 
we  pay  to  the  Son,  ftiould  thus  be  refer- 
red to,  and  terminate  in,  the  Father ;  of 
this  important  truth,  I  fay,  the  apoftle  ad- 

monifhes 


268  Of  the  Nature  and  Principle 

monifhes  us,  when  he  tells  us,  that  God 
highly  exalted  his  Son,  that  every  tongue 
might   confefs  him   to  be  Lord,   "  to  the 

-t  m^  glory  of  God,  the  FATHER."  f 
^-  **•  So  that  ChrilHans  ought  not,  furely,  to 
pay  any  iiich  obedience  or  homage  to  the 
Son,  as  has  a  tendency  to  echpfe  the 
glory  of  God  the  Father  ;  who  x"^  without 
Rival  or  Competitor.  The  Dominion 
andSovereignty  of  the  univerl'e  is  neceffa- 
rily  one,  and  in  ONE ; — ■liie  only  living  and 
true  GOD,  who  delegates  iiicli  meafures 
cfpov/er  and  authorky  to  other  Bei^ip;-, 
as  ieemeth  good  in  his  fight ;  but  **  will 

^  l"^'  '^*'  not  give  his  [peculiar] glory  to  anothcr/'J 
Our  blefled  Saviour  does  indeed  aflert  the 
rights  and  prerogatives  of /;//  own  crown; 
but  never  ufurpcd  thofe  of  His  Fathers  : 
On  the  contrary,  He  conltantly  and  uni- 
formly tells  us,  that  his  authority  was 
given  to  him  of  the  Father  ;  and  is  exer- 
cifed  in  fubordination  to  His  will  ;  not 
independently  of  it.  He  claims  no  autho- 
rity, befides  what  he  claims  by  virtue  of 
the  Fathers  grant,  and  the  commiflion 
Avhich  he  received  from  Him, 

What  is  faid  above,  feemed  needful 
to  prevent  mif-conftnidion  ;  to  fuggcft 
the  true  ground  of  that  obedience  which 
we  ow^c  to  our  bleifed  Lord  ;  and  to  ihow 
the  perfcvS  confiltency  of  paying  it,  with 

the 


of  Evangelical  Obedk?ice.  269 

the  Vnitj^  and  xh^fupreme  glory  and  do-  Serm. 
niinipn  of  God,  the  FATHER  :  *The  not  IX. 
fuiliciently  prelerving  of  which  Unity  and 
Supremacy  ainongft  Chriftians,  has  long 
been  juft  matter  of  reproach  to  them  ;  and 
a  great  ftuinbling-block  both  to  Jews  and 
Mahometans.'^  — »  But  to  return, 

As  chriftian  obedience  is  diftinguiflied 
from  that  of  mere  Theijls^  by  our  making 
a  written  revelation  the  rule  of  it  ;  by  the 
peculiar  duties  of  the  gofpel  ;  and  by  our 
paying  all  our  obedience  more  immediately 
to  Jefus  Chrift,  as  our  Redeemer,  Lord 
and  Judge  ;  fo  it  is  ftill  farther  diftinguifli- 
ed therefrom,  by  the  motives  from  which 
it  is  performed. 

The 


With  the  metaphyfical  abftraft  natu  c,  or  efiencc  of  the 
Deity,  I  am  not  bold  enough  to  meddle.  Difquifitions  of 
this  kind,  and  denunciations  of  God's  vengeance  againll 
thofe  who  do  not  afFeft  to  be  wifet  or  are  not  willing  to  be- 
lieve, above  what  is  written,  are  left  to  the  unaccountable 
Temerity  of  ihtAthanaJians.  I  €an,  for  my  own  part,  free- 
ly acquiefce  in  St.  PauPs  doftrine,  in  the  moft  obvious  fenfe 
of  his  words,  viz.  That  "  tho'  there  be  that  are  called 
*'  Gods,  whether  in  heaven  or  in  earth  ;  (as  there  be  god* 
••  many,  and  lords  mnny)  but  [yet]  to  us  there  is  but  ONE 
"  GOD,  the  FATHER—and  One  Lord,  Jefus  Chrift."— 
I  C9r.  8,  4.  — "  There  is  ONE  GOD,  and  One  Mediator 
*'  betwixt  GOD  and  men.  the  Man  Chrift  Jefus" — i  lim. 
2,  <j.  Who  the  onls  true  G  jD  is,  we  may  farther  learn 
from  our  Saviour's  prayer,  John  17.  begin.  "  Thefc  thing* 
*'  fpake  Jefus  ;  and  lift  up  his  eyes  to  heaven,  and  faid, 
"  FATHER,glorifv  thy  .W— -This  is  life  eternal  that  they 
«  might  know  THEE,  the  ONLY  TRUE  GOD,  anJ 
;"  Jefui  Cbrifl,  whom  THOU  hift  fcnt," 


270  Of  the  Nature  and  Principle 

Th  e  obedience  of  a  mere  Theift  may 
be  excited  by  a  contemplation  of  tUe  di- 
vine goodnefs,  and  other  attributes,  as 
manifefted  in  the  creation  of  the  world  ; 
and  in  that  providence  which  fultains  and 
governs  all  things.  But  a  Chriftian's  o- 
bedience  is  moreover,  excited,  I  might 
perhaps  fay,  more  efpecially  excited,  by  a 
contemplation  of  God's  perfections,  as 
manifefted  in  our  redemption  :  And  we 
are  conftratned  hy  the  love  of  Cbrifty  who 
"  died  for  all,"  when  all  were  dead.  The 
Tbeijl  may  do  acts  of  charity  to  his  neigh- 
bours confidered  as  his  fellow-creatures, 
the  creatures  of  God.  But  a  Chriftian 
moreover  confiders  the  relation  in  which 
all  men  Hand  to  Chrift,  who  fo  loved 
them,  as  to  give  his  life  "  a  ranfom  for  all  \* 
And  if  he  gives  ought  to  a  difciple,  it  is 
in  the  name  of  a  difciple  that  he  does  it,  and 
becaufe  he  belongs  to  Chrijl,  The  Theiji  may 
be  fober  and  temperate  becaufe  this  is  rea- 
fonablc,and  conducive  to  health.  But  the 
Chriftian  moreover,  confiders  himfeif  a^ 
^'  the  habitation  of  God  thro'  the  fpirit ;  " 
and  will  not  defile  the  temple  of  God,  lellGod 
fliould  deftroy  him.  The  Theift^  virtue 
and  obedience  may  be  excited  by  fome  ge- 
neral confufed  notions  of  a  future  ftate  of 
retribution.  But  aChriftian  lives  under  the 
habitual  cxpcilation  of  a  rcfurrediou,  and 


of  Evangelical  OUrliencs.  271 

a  future  judgment  ;    when  all  they  that  Sfrm. 
are  in  their  graves  fhall  hear  the  voice   of     IX. 
the  Son  of  God  ;  and  come  forth,  they  thai  '•— -nt-*^ 
have  done  good^  to  the  refurreHion  of  life  ^  and 
they  that  ha  ve  done  evil^  to  the  refurreHwn  of 
damnation.    The  Theifl  may  obey,  becaufe 
he  imagines  his  virtue  (notwithflanding 
all  it's  defeds)  fo  valuable  in  itfelf,  that  it 
will  fully  and  fufficiently  recommend  him 
to  the  approbation  of  hisCreator.    But  the 
Chrillian  obeys,  becaufe  this    will  be  ac- 
ceptable to  God  thro'  his  Redeemer,    and 
be    rewarded    for   his  fake.     In  fine,   the 
obedience  of  a  Chrillian,  in  all  its  parts 
and  branches,  receives  a  peculiar  tindure 
and  complexion  from  his  profeffion  ;  and 
is  animated  by  the   faith  of  the  Son  of 
God,  who  has  redeemed  us  by  his  blood; 
find  made   us  kings   and  priejis    unto  God, 
to  offer  up  fpiritual  facrificeSj  acceptable  to 
Him  by  Jefus  Chrift,  f  • — Thefe  things  are 
fufEcient  to   fhow   the    wide   difference     l  ' '  * 
which  there   is  betwixt  the  obedience  of 
a  Chriftian,  and  that  of  a  mere  "Theijl,  e- 
ven  fuppoling  the  latter  of  them  to  live 
up  to  his  principles. 

But  it  may  be  inquired,How  chriftian 
obedience  differs  from  that  of  good  men 
under  the  law  oiMofeSy  before  the  com- 
ing of  Chrift  in  the  flefh  ?  The  refolution 
of  which  inquirjjdepends  very  much  up- ' 

on 


272  Of  the  Nature  and  Principle 

Serm.  on  another  queftion,  viz.  How  far  the 
IX.  mediatorial  fcheme  of  our  redemption  and 
falvation,  was  opened  toTheir  underftand- 
ings,during  that  preparatory  difpenfation  ? 
If  vv^e  fuppofe  this  fcheme  to  have  been 
as  clearly  revealed  to  them  m  general,  as 
it  fcems  to  have  been  to  fome  of  the  7a^ 
triarchs  before  the  law,  and  to  fome  good 
men  after,  and  under,  it,  the  difference 
will  not  be  fo  great  as  fome  may  perhaps 
imagine.  For  it  will  then  confift  chiefly 
in  thefe  two  things  : 

I  ft.  In  the  externals,  the  modes  and  ri- 
tuals of  religion  ;  which,  to  be  fure,  were 
very  ditlerent  under  the  Mofaic,  and  the 
evangelical  difpenfation  ;  the  morality  of 
the  law  and  of  the  gofpel  being  ftill  the 
fame.         And 

2dly.  Whereas  We  believe  and  truft 
in  a  Redeemer  already  come  ;  and  are 
hereby  excited  to  obey  :  They  believed  in 
the  fame  Saviour,  as  promifed,  and  look- 
ed tor  ;  and  were,  by  this  expectation 
of  a  Deliverer,  ftimulated  to  the  fervice 
of  God. 

We  are  told  exprefsly,  that  the  gofpel 
ivas  preached  to  Ahraham^  who  rejoiced  to 
fee  the  day  ofChriJl  approaching.  And  he,, 
togctiier  with  others  both  before,  and 
after  the  Mofaic  ceconomy  took  place, 
•^verc  juftified  in  tUc  fame  way,  and  up- 

C4 


of  Evangelical  Obedience.  273 

on    the   fame  footing  of  grace,  thatweSERM* 
are  now  ;    Abraham   being  the  father   of    ^^* 
the  faithful  in  all  facceeding  generations,  '^'">'^''^ 
And  the  Author  to  the  HebreivSy    ha- 
ving enumerated  divers  of  thefe  ancient 
worthies,  tell  us,  that  *'  thefe  all  died  in     . 
"  faith,  not  having  re.ceived  the  promifes  ; 
^*  (  /.  e,  the  fulfilment  of  them)  but  hav- 
"  ing  feen  them  afar  off,  and  were  per- 
"  fvvaded  of  them,  and  embraced  them  ; 
*'  and  confefTed  that  thev  were  ftrangers 
"  and  pilgrims  in  the  earth.  "  *     And  of  *f^^-  "• 
Mofes^  it  is  faid  afterwards,  that  he  "  ef- 
"  teemed  the  reproach  of  Chrift,   greater 
*'  riches  than  the  treafures  in  Egypt  ;  ha- 
*'  ving  refpe^l  unto  the  rccompence  of  the 
"  reward."  t    Now  according  to  thefe,  .  ^^,.25- 
and  fuch-Iike  reprefentations  in  the  new- 
teflament,  one  would  think  that,excepting 
the   two    particulars    mentioned,     there 
could  be  no  confiderable  difference   be- 
twixt the  obedience  of  good  men  before, 
and  after,  the  coming  of  Chrift. 

But  whether  this  knowledge  of  a  Sa- 
viour to  come,  were  common  to  all  good 
men,  under  the  laiv,  or  not,  there  is  fome 
ground  of  doubt.  For  tho'  one  great 
end  of  the  law  was,  that  it  might  Jlmdoiif 
forth  good  things  to  come  ;  that  it  might  at 
once  admonifh  thofe  who  were  under  it, 
jof  their  need  of  a  fpi ritual  deliverer  and  Re- 
T  decmer^ 


2  74  Q/*  ^^^  Nature  and  Principle 

Sr  R\r.  deemer,and  lead  them  to  cxpcB,  fuch  aOne  ; 
IX.      vet  it  is  manilcll    that  the  generality  of 
the  Jeivs^  for  Ibmetime  before  our  Lord's 
nativity,  had  no  notion  of  tliis  fpiritiial 
meaning,    and   typical  reference  of  the 
law;  and  therefore  interpreted  all  the  pro* 
phecies  concerning  the  Meffiah,   of  a  /r//;- 
/^'^rr// Prince  and  Saviour.     And  whether 
fome  truly  pious  and  virtuous  men,  were 
not  carried  away  with  this  piievailing  er- 
ror, I  will  not  pretend  to  determine — Nor 
can  wc  fully  and  thorouglily  difcriminate 
betwixt  the  obedience  of  good  Jcius,  and 
good  CbriftianSy  unlefs  we  knew  more  ex- 
artly  than  w^e  do,  what-  tlie   ideas  and 
fentiments  of  the  former  generally  were, 
refpefting  the  promifcd  Saviour. 

To  conclude  this  head,  concerning  the 
fiature.oi  chriilian  obedience — 'This  obe- 
dience   is  not  only    that    which,    for  the 
matter  of  it,  is  agreable  to  tlie  precepts  of 
the  gofpel  ;  but  that  which  is  performed 
with  a  due  regard  to  Chrifl,  as  our  great 
Prophet,  Prieil:  and  King  ;  the  Captain  of 
our  Salvation  ;  the  author  and  Jifiifrcr  cf  our 
faith  :  That  obedience,  which  has  the  gof- 
pel revelation  for  its  bafis  and  rule  ;  and 
which  is  performed  from   views  and  mo- 
tives proper  and  peculiar  to  this  difpenfa- 
tioa  of  divine  grace.    However  right  and 
reafonable  men's  anions  arc,  confidercd 

in 


of  Evangelical  Obedience.  275 

in   themfelves  ;    however  correfponding  Sfrm. 
to  the  law  of  liberty  ;  yet  there   is  not,  in      ^X. 
ftrifl:  propnety,  any  thing  of  chriftian  o- 
bedience  therein,  any   farther  than  they 
are  done  with  reference  to  the  gofpei  of 
ChrilL     Tiiis  is  the  charafleri/lick  of  the 
obedience  we  are  confidering  :   hereby  it 
is  diftinguiflied   from   any    other.      And 
this  will  be  farther  evident  from  a  confi- 
deration  of  the  grand  principle  of  this  obe- 
dience, which  was  the  Jccond  thing  pro- 
pofed  in  the  beginning  of  this  dilcourfe, 
and  to  which  I  now  proceed. 

Th  e  great  principle  of  chriftian  obe- 
dience, is'  chrifiian  faith  ;  faith  in  Chrift, 
and  in  God  thro*  him.  I  add — /;/  God 
thro  h  1,11',  becaufe  the  faith  of  Chridians 
does  not  terminate  in  Chrifl:  as  the  uUi* 
mate^  ( tho'  he  is  the  mmedfate )  obje<^t 
of  it:  but  it  is  extended,  thro' him,  to 
the  one  God  and  Father  of  alL  And  to 
beget  in  men  that  belief  and  truft  in 
God,  which  is  here  intended,  was  one 
grand  defign  of  the  mediatorial  undertak- 
ing. Chrift  came  into  the  world  in  his 
Father's  name,  as  fent  and  commiffioned 
by  Him,  to  declare  and  reveal  Him.  And 
in  His  name  he  fpake  to  the  world  con- 
cerning God,  .and  His  kingdom.  All  he 
taught,  did  and  luffered,  refered  ultimate- 
ly to  the  Father  ;  the  end  thereof  being  to 
T  z  hrino^ 


Of  the  Nature  and  Principle 

bring  us  to  Cod,  A  palTagc  in  the  apoftlc- 
Tctcr  will  both  illulh'atc  and  confirm  the 
thing  here  intended  ;  where,  Tpeaking  of 
our  Saviour,  he  lays,  that  he  '*  was  forc- 
"  ordained  before  the  foundation  of  the 
''  world  ;  but  was  manifefl:  in  thefe  laft 
"  times  for  us, who  by  /j/?fi  do  believe  in  God 
"  that  railed  him  from  the  dead,and  gave 
"  him  glory,  that  our  faith  and  hope  might 
"  be  inGrodJ'-\  From  hence,and  from  many 
other  palTages  of  fcripture,  it  is  evident 
that  chridian  faith  is  not  merely  a  belief 
in  Chrilt,  or  reiving  upon  him  for  falva- 
tion  ;  but  rather  a  belief  and  hope  in  God 
thro'  him  ;  a  belief  that  He  is  whatChrift 
has  declafed  him  to  be  ;  that  He  is  that 
righteous,  that  good  and  gracious  Being, 
which  the  gofpcl  reprefents  him  to  be; 
that  He  v^  reconciling  the  li^orld  unto  hiwjeify 
by  fuch  means,  and  upon  fuch  terms,  as 
are  therein  mentioned  :  A  belief,  that 
Chrift  is  *'  the  way,  the  truth  and  the 
life  ;  that  no  man  can  come  unto  the  Fa- 
ther, but  by  him  ;"  or  that  linners  can 
obtain  eternal  life  in  that  method,  and 
that  alone,  which  he  has  opened  and  re- 
vealed 4 

This  is  the  proper  notion  of  chriftian 
faith  :  And,  indeed,  to  fuppofe  that  faith 
tcrminntci  in  Chrift,  as  tlie  ult/^nate  ob- 
ject of  it,  is  incoiililtent  with  lus  being  a 
■^t-  ^lediator 


of  Evangelical  Obedience.  277 

Mediator  at  nil.     We  lofe  the  very  idea. of  Sep M, 
a  Mediator  upon  this  ilippolition.    li  Chrift     IX. 
is  really  ''  the  Mediator  betwixt  God  and 
Man  ;"  he  is  to  be  believed  on  as   luch  ; 
and    our   faith  muft    terminate,  as    was 
obferved  before,     in   that  God^     betwixt 
Whom  and  us,  he  mediates. — And  having 
premifed   thus  much  concerning  the  na- 
ture of  chrifUan  faith  in  general  ;  (w  hich 
is  much  mirtaken   by  many  )    I  am  now 
to  Ihow,  that  this  is  the   great  principle  of 
chridian  obedience.  I  do  not  mean,  that 
all  who  thus  believe  in  Chrift,  and  in  God 
thro'    him,*  do  actually  obey  the  gofpcl ; 
(which  is  contrary  to  facl  and  experience) 
but,  that  all  Y;ho  obey  it,  obey  it   from 
this  principle.     It  is  this  faith  that  purifies 
their  hearts  ;    and  animates  them   in  the 
difchar2:e  of  all  the  duties  of  the  chriftian 
life — Let  me  explain  myfelf  a*  little  more 
particularly  upon  this  point. 

It  is  very  evident    that   no  man  can 
obey  as  a  Chriftian,  who  has  not  the  faith 
of  a  Chriftian.     It  is  fuppofeable  that  a 
Mahometan,  or  even  an  Atheifi,  might  ^x- 
/^r«£7//>'- perform  any  duty  which  the  gof- 
pel  injoins  upon  us.     But  if  a  Mahometan 
or  Atheijl^  known  to  be  fuch,  ftiould  per- 
form many  of  thefe  duties,  no  one,furely, 
would  call  this  chriftian  obedience.  Evan- 
gelical faith  being  wanting,  there  cannot, 
T  2  properly 


278  Of  the  Nature  and  Principle 

Sf^m.  properly  fpeakinj;,  be  any  thing  of  evan- 
IX.      gclical  obcciience  in  any  adions  \v!  .atcver. 
Such   faith   in    Chrifr,    awd  in    God 
thro'  him,    as  is  mentioned  above,  has  a 
very   natural  and    apparent  tendency    to 
make   the  fubje^ls   of  it  truly  pious  and 
virtuous  ;  and  to  yield  that  obedience  to 
the  gofpel,  v/hich  is  required    of  them. 
As  far  as  the  belief  of  any  thing  ;  as  far 
as  any   fairli,  in  thxc  primary  and   mofl 
proper   fenfc  of  the  term,  can    iuHuence 
the  tempers  and  prafticesof  men  ;  fuch  a 
faith  as  I  am  fpeaking  of,bids  the  faireft  of 
any,  to  have  a  good  iniiuence  upon  men's 
hearts  and  manners  ;  to  turn   them  from 
fin  to  God  ;  and  to  induce  them  to  obey 
his  commandments.     What  can  be  fup- 
pofcd  fufficient  and  etfedua!  to  this  good 
cwA^  if  a  belief  of  fuch  truths  as  •  are   re- 
vealed  in  the  gofpel  ;  if  believing  Chrift 
to  be  really  that  divine  meflenger  which 
he  is  faid  to*  be  ;  if  believing,  that  lie  came 
into    the  world  to  redeem  \\^^  according 
to  the  evangelical  account  of  this  matter; 
if  believing  in  God,  thro*  him,  believing 
inhisrighteouihefs  and  holinefs;  hisgood- 
nefs  and  mercy  ;  his  promifes  and  tlireat- 
nings  ;  what,  I  fay,  can  be  fuppofed  fuf- 
ficient and  cflev^ual  to  turn  men  from  fin 
to  rightcoufncfs,  it*  fuch  a  faith  as  this,  has 
not  that  hiluicnce  and  cflicacy  ?  if  it  leaves 

the 


of  Evangelical  Obedience. )  279 

the  fubje(^ls  of  it,  as  it  found  themi^jf^'^t-^r/SERM. 
//;  trefpaffes  and  fins  ?  Tliere  is  cenaialy  IX. 
no  faith,  confidered  in  the  tirfl  and  moft 
proper  kwi^c  of  the  word,  which  can  dif- 
engage  men  from  their  evil  courles,  and 
induce  them  to  love  andferve  God,  if  this 
faith  fails  to  do  it.  And  as  this  is  the  ob- 
vious tendency  of  it ;   fo 

It  is  manifeft  thro'out  the  new-tef- 
tament,  that  the  apoltles  of  our  Lord,and 
other  holy  men,  lived  under  the  influence 
of  fuch  a  faith.  This  was  the  fpring,and 
fource,  and  animating  principle  of  their 
obedience.  It  was  this,  that  made  them 
abhor  that  which  is  e-vil,  and  cleave  to  that 
which  is  good.  It  is  by  this  faith,  that  they 
are  faid  to  have  walked  :  And  the  life 
ii/hich  they  lived  in  the  flejhy  they  lived  by 
this  faith  of  the  Son  of  God,  This  is  the 
faith,  which  is  faid  to  work  by  love  -'  And 
this  is  the  vi3ory  that  overcometh  the  world^ 
•fays  St.  John,  even  your  faith.  It  w^as  by 
faithjthat  thefe  holy  men  run  with  patience 
the  race  fet  before  them  :  It  was  by  this 
Jhield  of  faith,  that  they  were  armed  a- 
gainft  all  temptations  ;  and  wherewith  they 
were  enabled  to  quench  all  the  fery  darts  of 
th<;  wicked.  In  fine  it  was  faith,  that  gave 
them  fpirit  and  courage  to  encounter,and 
ftrength  to  overcome,  all  difficulties  and 
dangers,  m  the  difchargc  of  tlaeir  duty 
T  4  — Tiic 


2*5o  Of  the  Nature  and  Pi'inciple 

' — The  account  which  the  apoflle  gives 
us  of  ibme  renowned  men  before  the 
coming  of  Chriit,  (  \vhole  faitli  was  not 
cllcntially  different  Irom  our's)  is  ngreablc 
to  what  is  faid  above.  **  Bj  faith,  Mofcs, 
^'  fays  he,  w  hen  he  was  come  to  years, 
*'  refufed  to  be  called  the  fon  of  Pha- 
"  rcah's  daughter — Bj  faith  he  forlbok 
^'  Egypt,  not  feai'ing  tlie  WTatli  of  the 
*'  King  ;  for  he  endured  as /tw/g-  him  -who 
^'  is  invijible' —  "  And  w hat"  (as  the  a- 
polHe  goes  on)  *'  fhall  I  more  fiy  ?  for  the 
*'  time  would  fail  me  to  tell  of  Gideon, 
*'  and  of  Barak,  and  ofSampfon,  and  of 
•*  Jeptha,  of  David  alfo  and  Samuel,  and 
"  of  the  prophets  ;  who  thro  faith  fubdu- 
ed  kingdoms,  lurought  righteoufncfs^'  &c. 
Thus  was  faith  the  great  operative  prin- 
ciple in  good  men,  even  before  the  com- 
ing of  Chrifl:  :  It  was  the  fame  principle  in 
general,  which  WTought  in  the  apoftles 
and  primitive  chriftians  :  And  it  is  this 
principle  that  operates  in  good  men,  in 
all  fucceding  ages.  This  is  the  heavenly 
feed,  which  taking  root  iii  the  heart, 
fprings  up,  and  ripens  into  good  fruit; 
This  is  the  fource  and  fountain  from 
whence  obedience  flows :  And  without 
fuch  a  principle  of  faith,  there  can,  as 
has  been  oblerved  before,  be  no  obedi- 
ence properly  cvan^elicaL     But 

Not-- 


of  Evangelical  Obedience.  28  c 

Notwithstanding  the  vifible,  Serm, 
apparent  tendency  of  faith,  to  produce  o-  IX. 
bedience  ;  to  make  men  truly  pious  and 
virtuous  ;  and  altho'  no  perlbn  docs,  or 
can,  obey  the  gofpel,  but  from  this  prin- 
ciple ;  yet  it  is  manifefl  both  from  Icrip- 
ture,  and  daily  obfervation,  that  people 
may  be  the  fubjeAs  of  faith,  while  they 
live  in  difobedience  to  ChriiVs  command- 
ments :  They  may  have  faith,  without 
having  their  tempers  and  manners  con- 
formed to  the  didates  of  it  :  Their  lives 
and  practice  may  be  contrary  to  what 
they  profefs  to  believe  ;  yea,  to  what  they 
aftually  do  believe.  So  that  tho'  faith  is 
the  true  principle  of  obedience,  in  all 
thofe  who  obey  ;  yet  it  is  not,  in  fad 
and  event,  a  principle  of  obedience  in  all 
that  believe  ;  for  there  are  vicious  be- 
liev^ers  ;  as  well  as  vicious  infidels.  We 
learn  from  the  new-teftament,  that  many 
who  believed  in  Chrifl  and  the  gofpel,  of 
old,  wholly  apoftatized  from  the  faith  af- 
terwards ;  fome  in  a  fhorter,  and  fome  in 
a  longer  time.  Many  others,  who  did  not 
make  Jljipw reck  concerning  faith,  but  con- 
tinued to  hold  it";  yet  held  it  in  iinrighteonf- 
nefs  ;  making  fiipiureck  of  a  good  confcience ; 
and  being  to  every  good  work  reprobate. 
Our  own  obfervation  may,  perhaps,  il- 
luflrate  and  verify  thefe  reprefentations  of 

fcrip- 


282  Of  the  Nature  and  Principle 

Sfpm.  fcriptuVe.  Have  we  not  known  fomc^ 
IX.  who  profeffcd  to  believe  in  Chrill;  to  triift 
in  the  mercy  of  God  thro'liim  ;  and  even 
to  be  very  confident  of  their  title  to  eter- 
nal life  ;  (  of  whc>!n  we  cannot  pretend  to 
fay,  that  they  did  not  thus  believe,  and 
truft,  and  confidently  expert  falvation  ) 
Have  wc  not,  I  fay,  known  feme  fuch 
perfons,  who  \\Tre  far  from  being  good 
men,  if  the  tree  is  to  be  known  and  judg- 
ed of  by  its  fruit  ?  Yea,  have  we  not 
known  fbme,  who  were  not  only  belie- 
Tcrs ;  but  very  warm  and  zealous  ones,  who 
have  \v\\o\\y  departed  from  the  faith ^  giving 
he^d  to  /educing  fpirits,  as  was  foretold  ?  * 
Have  we  not  leen  examples  of  fuch  as  our 
Saviour  fpeaks  of,  who  "  hear  the  word, 
and  anon  with  joy  receive  it  ;  yet  not  ha- 
ving  root  in  themfelves,  endure  ovAy  for  a 

It  is  very  evident  then,  that  faith  is 
not  really  a  practical  principle  in  the 
hearts  of  all  believers  :  Some  of  them  are 
very  little,  if  any  thing,the  be:ier  for  their 
faith — And  there  is  one  thing  that  defer ves 
a  particular  notice  here  :  Which  is,  That 
the  Apoflles,  in  their  epiflles  to  particu- 
lar perfons,  or  to  cliriflian  churches,  ne- 
ver fpcak  of  the  vicious ^  impenitent  profef- 
fors  of  chriftianity,  as  being  deflitute  of 
true  faith  ;    or  as  being  really  unbelievers^ 

wlxilc 


I.  Tim. 
4.   I. 


ef  Evangelical  Obedience.  283 

while  they  profefled  to  have  faith.  On  Serm. 
the  contrary,  they  always  take  it  for  IX, 
granted,  that  thcfe  perlbns,  however 
wicked,  were  really  beUevers  notwith- 
{landing  their  wickednefs  ;  exhorting 
them  to  repent  and  amend  ;  and  to  live 
fuitably  to  their  holy  vocation.  In  this 
refpeft,  at  lead,  there  is  a  very  remark- 
able difference  betwixt  the  Apoftles,  and 
fome  modern  preachers  of  the  gofpeL 
The  latter  fpeak  to,  and  of,  all  the  wick- 
ed profeiTors  of  chriftianit3^,as  unbelievers, 
as  deftitute  of  true  faith  ;  upon  a  pre- 
fumption  that  where  faith  is,  there  will 
always  be  obedience  ;  or,  that  no  true 
believer,  can  remain  vicious.  •  Now  I  am 
bold  to  fay,  that  this  manner  of  preacliing 
is  altogether  unfcriptural ;  and  that  there 
cannot  be  a  fingle  inftance  produced,from 
the  writings  of  the  apoftles,  which  jufti- 
fies  it.  For,  as  was  faid  before.  They  al- 
ways take  it  for  granted,  that  men  may 
be  really  believers^9.nd  addrefs  them  asjucf?, 
how  much  foever  their  lives  and  morals 
might  refemble  thofe  oi pagans  and  infidels. 
So  that  we  cannot  reafonably  doubt,  but 
that  faith,  true  faith ^  which  is  a  principle 
of  obedience  in  fome  pcrfons,  is  noty3  in 
others  ;  not  working  by  love^  nor  producing 
the  fruits  of  right  eoufie/s. 

Some    will  probably   inquire,    How 

it 


284  Of  the  Nature  and  Pr'mciplc 

Sr.RM.  it  comes  to  pafs,  that  faith,  which  is  the 
IX.      principle  and  Iburce  of  obedience  in  fome 
pcribns,  (hould  not  be  {o  in  others,  uni- 
verfdlly  \    Why  the  hearts  and   manners 
of  many   lliould   be  intiuenccd  by  their 
faith  ',    while  the  hearts  and  manners  of 
as  many,  perhaps  a  much  greater  num- 
ber, fliould  be  U:i  much  at  variance  with 
their  faith  ?  fo  oppofite  to  what  they  pro- 
fefs  to  believe  ;  and  which  they  really  do 
believe,  according  to  the  prcfcnt  hvpothc- 
fis  ?  And,  indeed,  tho'  the   poflibility  oi 
this,  and  the  truth  of  the  luppoiition,  is 
evident  from  the  whole  current  of  fcrip- 
ture,  and  verified  by   daily  experience  ; 
yet  it  may  >vell  be  accounted  one  of  the 
greateft  fpeculative  difficulties  that  occurs, 
upon  the   fubjeft  of  religion  :  And  it  is 
one,  of  which  it  is,  perhaps,  beyond  the  " 
fphere    of  human  underftanding  to  give 
a.  clear  and    full  folution  ;  fincc  it  fecms 
plainly   to  run  up   into    the  old   queftion 
concerning  liberty  ;  fo  that  They  w  ho  can 
fully  clear  up  all  the  difficulties  attending 
the  dortrine  of  human   freedom,  as   op- 
pofed  to  necefrity,can  be  at  no  lofs  for  an 
anfwer  to   this- — But   who  They   arc,  I 

have  not  yet  found 

SoMK  think  this  fad  is  fufficiently  ac- 
counted for,  only  by  fuppofmg  that  good 
and  wicked  mca  under  the  gofpel,  (tho* 

botli 


of  Evangelical  Ohedieiice.  285 

both  of  them  arc  truly  believers)  believe  Serm. 
in  difierent  degrees  of  intenfenefs.  There  IX. 
are  doubtlefs  degrees  in  faith  ;  there  is  a 
ftrong  and  lively  foith,  as  well  as  a  weak 
and  languid.  Thofe  who  are  the  fubjefts 
of  the  former,  it  is  faid,  are  obedient  to 
the  dictates  of  it  ;  faith,  in  them,  becom- 
ing an  operative,  praftical  principle  : 
Whiiil  thofe,  whole  faith  is  feeble  and 
weak,  do  not  give  themfelves  up  to  the 
guidance  of  it  ;  this  weak  faith  not  being 
a  practical  principle,  as  the  other  is :  But 
if  it  were  ftrengthened  to  a  certain  degree, 
it  is  fuppofed,  it  wouVl  become  fo  ;  and 
certainly  be  produftive  of  good  fruit,- — . 
Thus,  as  fome  fuppofe,  it  comes  to  pafs, 
that  faith  is  actually  a  principle  of  obedi- 
ence in  fome  perfons,  and  not  in  others. 
But  this  is  flir  from  being  a  full  folution 
of  the  difficulty  :  For  the  queftion  ftill 
occurs,  how  it  comes  t6  pafs  that  fome 
men  are  thus  /?r<5;/g-  in  faith  ;  while  others 
give  but  a  feeble  and  cold  alTent  to  the 
great  truths  of  chriftianity  ^  Befides,  if 
there  is  any  fuch  thing  as  human  liberty, 
it  is  certain  that,  of  diiferent  men,  whofe 
faith  is  the  fame,  both  for  kind  and  degree, 
fome  may  art  agreably,  others  contrary 
thereto  :  And  to  fay,  that  all  men  whofe 
£iith  is  alike  ftrong,  muft  aft  alike,  is,  in 
cffed,  to  deny  that  men  are  free  creatures ; 

unlefs 


2  86  Of  the  Nature  and  Principle 

Serm.  unlcfs  we  fuppofc  their  freedom  lies  rather 
IX.  ill  believing,  than  ading.  For  if  there 
is  a  necefTary  connection  betwixt  men's 
faith  and  praBicey  it  is  plain  that  they  can- 
not be  free  in'  the  latter  of  thefe  refpe6ls  ; 
fo  that  they  mult  either  be  free  in  the/Sr- 
rnevy  or  not  at  all.  And,  to  human  ap- 
pearance, fome  great  and  ftrong  believers 
are  much  worfe  men,  than  fome  who 
have  but  little  faith. . 

Others  fuppofe  that  here  is  ^  fpe- 
cifc,  efential  difference  in  the  faith  it- 
felf,  of  thofe  who  obey  the  gofpel, 
and  of  thofe  who  do  not  :  From  which 
difference  in  the  kind  and  nature  of  their 
faith,  it  is  faid,  we  are  to  account  for  the 
difference  which  there  is  in  their  lives  and 
manners  ;  one  of  them  being  always,  and 
univerfally,  a  principle  of  chriftian  obe- 
dience ;  the  other,  never.  But  it  feems 
impoffible  to  give  any  intelligible  account 
of  this  (u^^ffokd  fpecifc  difference  in  men's 
faith.  For  to  fay,  that  one  man's  faith  is 
wrought  by  the  fpecial  operation  of  the 
fpirit  ofGod  upon  his  heart; and  another's, 
not  ;  is  not  to  point  out  to  us  the  differ- 
ence which  there  is  fuppofed  to  be  in  thefe 
men's  faith  ;  but  only  to  tell  us,  how  thefe 
different  perfons  come  by  their  faith  : 
Wiiich  is  quite  another  thing.  If  two 
perlbns  afleut  to  die  fame  divine  truths  ; 

if 


c.   •.  I  ;•-> 


of  Evangelical  Obedknu.  287 

if  they  believe  in  the  fame  God  ;  if  they  Sfrm, 
depend   upon  the  fame  Saviour  ;    their     IX. 
faith  is,   for  kind^   the  fame,    in  how  dif-" 
ferent  a  manner  foever  we  may  fuppofe 
they  became  the  fubjeds  of  it.     Tliis  faith, 
as  was  faid  above,  ma)",  indeed,  be  ftrong 
in  fome  perfons,  and  weak  in  others  :  But 
this  makes  only  a  gradual^    not  a  fpecific 
difference  in  their  faith  itfclf. 

Some,  who  fuppofe  there  is  a  fpecific 
difference  betwixt  the  faith  of  obedient, 
and  that  of  difobcdient  chriftians  ;  in  or- 
der to  make  out  this  difference,  and  to 
fhow  how  faith  becomes  a  principle  of  o- 
bedience  in  fome  perlbns  and  not  in  o- 
thers  ;  tell  us,  that  one  is  a  penitent  faith, 
an  humble  faith,  an  holy  faith  ;  and  fo 
on  :  Whereas  the  other  is  an  impenitent 
faith  ;  not  humble,  unholy,  &c.  But  upon 
examination,  it  will  appear,  that  this  is 
rather  to  tell  vis  how  men  differ  from  each 
other,  than  how  their /j/>/;  differs.  For 
fince  a  penitent  faith,  includes  penitence, 
an  humble  faith,  humility,  and  an  holy 
faith,  holinefs ;  to  fay .  that  one  perfon 
has  a  penitent,  humble,  holy  faith  ;  but 
that  the  faith  of  others  is  not  a  penitent, 
not  an  humble,  not  an  holy  one  ;  really 
amounts  to  no  more  than  faying,  that 
fome  believers  are  penitent,  humble  and 
holy  J  but  that  other  believers  are  not  fo. 

Which 


2  88  Of  the  Nature  and  Principle 

Srrm.  Which  is  only  telling  us,ho\v  widely  pro- 
IX.  fclTed  chriftians  differ  I'rom  each  other  in 
their  moral  and  religious  charafter  ;  not 
fhowing  us  how  the  faith  of  a  good  man 
iXi^itvs  Jpccijicallj  from  that  of  a  wicked 
one. 

The  fame  faith,  both  for  kind  and 
degree^  may  be  attended,  or  accompanied, 
with  different  qualities  in  different  men. 
One  believer  may  be  wife  and  learned  ; 
another  fimple  and  unlearned.  Does  this 
difference  betwixt  the  men,  infer  any  //r- 
cific  difference  in  their  faith  ?  No  furely  ! 
Thus  alio  one  believer  may  take  a  par- 
ticular pleafure  and  delight  in  the  exer- 
cife  of  one  w^orldly  calling  or  occupation ; 
another,  in  another.  Do  thcfc  different 
turns  of  men's  minds,  infer  a  fpccificM- 
ference  in  their  faith  ?  You  will  juftly 
anfwer,  None  at  all.  Well  :  .In  like  man- 
ner (for  aught  that  has  hitherto  appeared) 
the  fame  faith  may  be  accompanied  with 
repentance,humility,  holinef$,in  one  man; 
and  with  hardnefs  of  heart,  pride,  unho- 
Jinefs,  in  another.  Theic  contrary  quali- 
ties mav  be  found  in  believers  ;  the  for- 
mer of  them  in  fome,  the  latter  in  others: 
But  neither  of  them  are  faith,  JiriSlIj 
and  properlj  fpeaking ;  but  fomewhat  quite 
diftinft  from  it.  Tho'  fomc  behcvers 
ftre  penitent*  humble  and  internally  holy  ; 

yet 


of  Evangelical  Obedknce.  289 

y<zt  thcfc   moral  and  religious  qualities,  5>ERM. 
or  thefe  chridian  graces,  flr'iHly  Ipcaking,  ^   ^^* 
nro  not  faith  ;    but  they  are  as  diftinft  ' 
from  it,  as  wifdom  and  learning  ;  or  any 
other  natural  ajid  civil  accomphfhments  ; 
or  any   particular  turn    of  mind,    with 
relation   to    fecular  employments.      We 
might  as  v/cll  ftiy,  that  there  is  a  fp^cifc: 
difference  betwixt  the  faith  of  a  wife  man, 
and  that  of  an  ignorant  one  ;  betwixt  the 
faith  of  a  chriftian  ;;/i^^//?r^/6',  and  that  of  a 
cliriftian  merchant ;  as  that  there  is  fuch  a 
difference  betwixt  the  faith  of  a/?/;//,  and 
that  of  a  fin?ier   :  Yea  we  might  as  well 
fay,  that  there  is  a  fpecific  difference  be- 
twixt the  faith  of  a  man  of  a/rz/r,  and  one 
of  a  c/iirk  complexion  ;  —  the  faith  of  an 
EuropeaHy  and  that  of  tjie  JEthiop'iayi  bap- 
tized by  Thilip.     For,  in  truth,  learning 
and  ignorance,  civil  magiftracy  and  mer- 
chandize, darknefs  and  fairnefs  of  com- 
plexion, are  not  more  diftinft  from  faith, 
properly  fo  called,  than  moral  and  religious 
qualities  are  ;  fuch  as  repentance,  humi- 
lity and   holinefs.     Thefe  good  qualities 
are  not  only  diltincl  from  faith,  and  faith 
from  them  ;  but  there  is  no  necejfary  con- 
nexion betwixt  them.      Some  believers 
are  poflefled  of  them  ;  others  are   not. 
Nor  can  this  fa6l  be  accounted  for,  by  fup- 
pofing,    that  there  is  a  fpecific  difference 
'    U  •  betwixt 


iz^o  Of  the  Nature  and  Priiiciph     v 

betwixt  the  faith  of  the  former,  and  that  of 
tlic  latter.     For  if  there  were  really  anv 
fuch   difference,  yet  the  quellion  would 
Itill  recur.  How  comes  one  man  to    have 
the  good  faith  r  another,  only  that  of  an 
inferior  kind  I  And  b^fides  ;   thofe  who 
have    endeavoured  to   make  out  fuch  a 
fpccific  difference,  have  not,by  any  means, 
done  it.    For  thev  either  only  tell  us  how 
wc  come  by  true  faith,  faying  it  is  wrought 
iJi  us  by  the    fpirit  of  God,  &c.  (which, 
how^ever  true  it  may  be,  is  not  to  fhow 
us  w^herein  that  faith,  confidered  in  itfelf, 
differs  from  any  ether  )  Or  elfe  they    tell 
us,  it  is  a  penitent,  humble,    holy  faith  : 
Which  is,   in  effcd,  to  fiv,  tlvat  the  faith 
of  fome  men  differs  Jpvajiccilly   from  that 
of  others,  by  having  fomewhat   which  is 
really   diftincl-  from   faith,  joined  with  it ; 
^'/3.  repentance,   humility    and    hoHnefs. 
So  that  to  have  recourfe  to  tliis  fuppofed 
fpecifc  difference  in  men's  faith,   in  order 
to  account  for  fome  men's  obeying,  and 
others  not  obeying,  the  gofpel  ;  is  really 
no  more  than  faying,  in  other  words,  that 
fome  men  obey  the  gofpel,  becaufe  they 
do  not  only  believe,  but  are  alfo  penitent, 
humble  and  internally  holy  ; ;.  e,  they  o- 
bey  it,  becaufe — -they  obey  it  !  Wlnle   o- 
tliers   difobey  it,  becaufe,  tho*   they    be^ 
lieve,  yet  they  remain  impenitent,  proud^ 

unholy  ; 


of  Evangelical  Obedieiice.  291 

unholy  ;  /.  e.    they  difobey  it,  becauie — oERM. 
they  difobey  it !    And  is  not   this  a  very     IX^ 
notable  iblution  \  When  the  very  thing 
which   is' inquired,  is.  How  it  comes  to 
pafs,    that    Ibme  believers  are    penitent, 
humble  and  holy ;  others  the  revevie  I 

By  this  time,    I  llippofe,  it  is  very  evi- 
dent, as  was  hinted  above,    that  this  in- 
quiry runs  diredly  into  another  ;  and  ter- 
minates therein  :  I  mean,  the  perplexing 
queftion  concerning  human  liberty  ;  and  it 
can  only  be  refolved  fully  by  thofe,  w^ho 
can  fully  reconcile   our  freedom   (which 
ought  not  to  be  doubted  of)wdththe  fcrip- 
ture-doftrine   of    God's  fore-knowledge, 
and   eternal  counfels  ;  of  his   governing 
providence,  and  the  operations  of  his  fpirit 
and   grace.     To  pretend  to  anfwxr  the 
clifficuky,  by  yd';r^7';?g- human  freedom,  and 
rcfolvmg  all  into  the  abfolute  fovereignty, 
and  power  of  God,  is  only  to  cut  the  knot 
— ^And  on  the  other  fuppofition,   that  we 
are  free,  there  is  fomewhat  in  this  fub- 
je(5l,  which  is,  even   at  firft  view,  above 
humanity — -fomewiiat,    to   which  we  can- 
not attain — fomewhat,   which  is  evidently 
too  high  for  creatures  of  fuch  limited  facul- 
ties ;and  probably  for  all  CREATURES. 
And  if  we  exercife  ourfelve^  in  thefe  things ^ 
I  know  of  no  valuable  end  it  can  anfwer 
• — except  that  of  convincing  us  of  our  ig- 
U  2  norance, 


292  Of  the  Nature  and  PrwcifU 

Sf-RN^  norancc,     'till   wc    come,   at    lall:,    to   lit 

^^-      Jowii   contented  and  rcligncd,  vjhcre  the 

^^■"^^  Jioly  aportlc  did,  laving  with  him — .**  O 

*'  the    depth  of  the   riches  both   of  the 

**   wifdom   i\ni\  knowledge  of  God  !  how 

*'   unlearcJiable  are  his  judgments,  and  his 

-fR^ny  II  '^  ^,^••:l\s  p:iil  finding  out  I  " f  God's  counfci 
^^"     -and providence gc\crn  the  world  ;  but  vet 
men  arc  free  I — 

And  if  we  are  really  free  creatures,  uc 
cannot  go  any  forther  towards  a  iblution 
of  the  quelHon  we  have  been  confidering, 
than  tliis — ^Some  men  7f'/7/  and  cb/i/e  to 
conform  their  tempers  and  pradice  to  their 
faith  ;  and  do  fo,  by  the  concurring  in- 
fluences of  God's  Spirit.  Others  li'///  and 
chu/e  to  continue  in  their  fms ;  not  as  be- 
ing tempted  (much  lefs  c^jwpellecl)  thereto 
cf  God ;    but   being    *'  drawn    away    of 

•Jr.ncii.^*'  xhew  own  lulls  and  enticed/'^'  Higher 
H-  than  this,  I  think,  we  cannot  go,  without 
lofino:  ourfelves.  We  mult  either  take 
up  \\  ith  this  fimple,  feriptural  account  of 
the  matter;  or  cHe  bewilder  ourfehes 
with  that,  both  ucedlefs,and  fruitlefs  inqui- 
ry, What  determines  our  will  and  choice 
to  one  fide,  rather  than  to  the  other  I 
With  relation  to  which  quclHon,  I  Ihall 
only  obferve,  That  in  all  thofe  refperts, 
wherein  we  arc  ac^Kially  /Vrr,  (whatever 
refpcds  they  are)  certainly  nothing  deter- 

aiiiics 


of  Evangelical  Ohediencc,  293 

•mines  us  ncccljariiv,  or  uiiTjcAdahh^  fo  that  S"ERM. 
\ve  coiiid  not  but  make  the  choice  we  do  :      IX. 
We  are  Arbiters   here,   chuiing   for,  and 
determining,    Ourfclvcs  ;     this  being   the 
proper  notion    ai:id  jiature   of  liberty,  as 
oppofed  to  neccllity. 

Thosp:  perfons  who  deny  the  fore- 
knowledge, and  the  eternal  purpoles  of 
God,  becaule  they  cannot  clearly  recon- 
cile this  doclrine  with  that  of  human  li- 
bertv,  leem  very  worthy  of  blame  :  Since, 
if  the  Icriptures  are  true,  theib  doftrines 
mull  both  be  true:  But  thofe  who,becaufe 
of  thedilliculty  which  they  find  here, deny 
that  man  is  free,  arc  Hill  much  more 
blameable  :  Becaufe  the  denial  of  liberty, 
is  the  charging  of  all  our  fms  on  God  ; 
making  him  the  author,  as  well  as  the 
puniflier,  of  them  :  and  fo,  abfolutely  de- 
Itroys  his  moral  character  :  Whillt,  at  the 
fame  time,  this  is  of  the  moft  fatal  tenden- 
cy with  reference    to  practical  religion-— 

In  that  revelation,  with  which  God 
has  favoured  us,  it  is  forever  taken  for 
granted,  that  \\  e  have  a  felf-detcrmhnng 
powder  ;  (w'hatever  difficulties  may  attend 
the  fuppofition)  I  mean,  the  power  either 
of  accepting  the  mercy  offered  us,  by 
complying  with  the  gracious  terms  of  it ; 
or  rejecling  the  counfel  of  God  again fl  our* 
fclves.  So  that  none  ever  had,  or  fliall 
U  3  ,  have 


294  ^f  i^^  Nature  and  Principle 

Serm.  have,  juft  caufe  to  complain,  that  thcGod 
IX-      of  all  grace  and  mercy^  ib  cruelly  mocked 

^"■^^^^'^  and  infulted  them,  as  to  oflcr  them  de- 
liver ance  from  the  wrath  to  come^  and  eter- 
nal life  in  his  moft  glorious  prefencc,  upon 
hnpraB'tcahle  conditions  :  Which  would, in 
effed,  be  to  give  us  a  fjght  of  heaven,  on- 
ly to  render  us  more  wretched  in  the  lol^ 
of  it  ;  and  to  make  damnation  itjelfthc 
more  intolerable  !  Such  doctrine  as  this 
we,  indeed,  fometimes  hear ;  fuch  hard 
fpeeches  !  —  But  if  vou  can  believe  Him, 
for  whom  it  is  impojphie  to  Ije,  *'  Life  and 
death  are  Jet  before  you^  bleffing  and  cur* 
fmg  :"  And  of  this,  both  "  heaven  and 
"  earth  are   called  to  bear  record  ;  there- 

^  Deut.    u  fore  CHOOSE  Life!"*    f 
^     ^  But 

•f  There  arc  many  things  attended  with  infuperable  oiffi- 
culties  in  fpcculation  ;    things,  of  which  no  clear  account,  or 
R>]tionale  can  be  given  ;  yea,  which  fcem  to  run  us  into  fome 
■abftjrdicy,  if  fuppofed  true  :    Which  tiling?  arc,  ncvcrthcicfs, 
certain,  indubitable  f«5l3  ;  fuch  as  cannot  be  denied,  without 
denying  our  own  daily  cxp  rience.     Liberty,    as  oppolcJ  to 
ncccflity,  I  ia!.:c  to  be  fomcwhat  of  ihis  kind.     Great  perplex- 
ities and  difiiculrics  arifc  apon  the  luppofition  of  it  ;  but  much 
greater,  upon    the  denial.     All    humsn   language    is   exa<^ly 
acfommcdated  to  the  dc^rire  cf  freedom  :  fo  that  we  could 
noither  undcrftand  eachother,  nor  ouifclvcs,  witliout  the  idea 
oif  libcnv  ;  or  a  power  both  of  choofing  and   a^ing  t'trioujly, 
or  dtffirently,  within    a  certain  Tphcre.  under  the  fame  given 
cirCumllances.     For  lliis  is  the  true,  proper  notion  ot  liberty  c 
At  Icaft,  this  is  the  fcnfc  in  wlich  the  terms  liUrty,  freedom^ 
aflivi pfx'cr,  arc  ufcd   in  this  note.     Ard  without   the  idea  of 
<'uch  t  power,  what  do  wc  mean  by  fuch  forms  of  cxprciCon  ti 
ihcfc,  whi  h   arc  common  '    viz.  That   wc  can  do  fo  or  io  ; 
but  cannot  do  another  thing  :  That  wc  would  do  this  or  thar, 

1 


of  Evangelical  Obedience.  295 

But  it  is  not  intended  in  what  is  faid  a.-  Serm. 
bove,concerning  human  power  and  Hber-     IX. 
U  4  ty,  " 

if  we  coukl  ;  but  cannot  :  And,  vlceverjj.  That  we  could 
do  this  or  that,  it  we  would  ;  but  will  not  :  That  we 
will  try,  or  ufe  our'  endeavours  to  do  fo  or  {o  ;  and  do  it, 
if  we  can.  This  is  the  language  of  nature  ;  and  every  min 
underftands  thefc  forms  of  exprellion  :  Which,  yet,  would  be 
quite  fcnfclef?  and  unintelligible  to  us,  without  the  idea  and 
luppofition  of  liberty.  There  would  be  no  foundation  for 
I'uch  a  dilHn6lion  betwixt  what  we  can,  and  what  we  cannot 
do,  ^'c.  All  men  have  therefore  the  idea  of  liberty  :  which 
is,  indeed,  one  of  the  moH  plain  and  fimple  of  all  our 
ideas:  Even  children  have  it.     And 

It  may  be  fairly  argu'd  that  we  are  free,  and  confcious  to 
ourfelves  of  our  being  To,  from  our  having  this  idea.  For 
how  did  we,  atfir,'}^  come  by  it  ?  It  could  not,  I  think, 
come  into  our  minds,  originnUy^  from  any  thing  external  and 
material^;  or  by  means  of  any  of  our  corporeal  fenfes  and  or- 
gans. There  feems  to  be  nothing  in  all  vifiblc  nature,  which 
could  fuggell  it  to  U3  at  firft  ;  tho'  fpontaneous  animal  motion 
bi  s  the  faircll  for  it.  If  we  had  not  aflually  experienced 
the  thing  ourfelves,  we  could  have  no  more  idea  of  ir,  than  a 
blind  man,  of  colours,  or  a  deaf  one,  of  founds.  This  idea 
could  be  gotten  only  by  refleding  upon  what  has  pafl'ed  in  our 
own  minds  ;  upon  what  we  have  experienced  in  ourfelves, 
by  a  kin!  of  internal  fenfation.  We  are,  therefore,  confcious 
of  our  freedom  :  So  that  thofe  who  deny  there  is  any  liberty 
in  man,  do  not  only  contradift  the  experience  of  others  •  but 
their  own.  For  they  have  this  idea,  no  lefs  than  others  ; 
which  yet,  they  could  not  have,  but  from  experience. 

However  :  If  it  fh  -)uld  be  faid,  that  we  do  not  get  the 
idea  of  adive  power,  by  refle^ling  on  our  own  experience  ; 
but  that  it  might  be  naturally  fuggefted  to  the  mind  ab  extra, 
by  animal  motion,  of  which  we  are  daily  witnefies  ;  or  by  a- 
ny  other  phcenomena  in  nature  :  It  will,  even  from  hence 
follow,  that  there  are  really  fomephoenomena  in  nature,  which 
c  jrrefpond  to  this  idea  ;  for  otherwife  the  idea  coiild  not  have 
been  naturally  fuggefted  to  our  minds  by  thefe  appearances. 
So  that,  even  upon  thisTuppofition,  it  follows  that  the  notion 
of  liberty,  or  a£live  power,  is  a  natural  one  ;  bro't  into  our  |^ 
minds  by  daily  obfci-va.tion.  And  if  this  is  the  cafe,  it  is 
furely  natural  to  believe  there  is  freedom  :    Confcquently  to 

dcn]^ 


296  Of  the  Nature  and  P?'i?iciple 

Serm.  ty,  tliat  men  cither  do,  or  can,  obey  the 
IX.      gc^fpel  in   the  manner  required  of  them^ 

inde- 

deny  this,  is  unnn'ural ;  and  to  contraci<f>  a  man's  own  daily 
obfcrvation.  For  we  do  not  live  a  (^ay  wi'hftut  ficing  what 
has,  at  leail,  the  appearance  of  liberty  ;  and  what,  according 
to  the  prcfent  fuppofition,  originally  liiggefted  to  us  the  no- 
tion, or  idea  of  it. 

There  is,  demonftrably,  liberty /enrrayZvr^  ;  in  Tome  One 
Being,  at  icall.  All  things  could  not  h^ve  proceeded  \v.  an 
eternal  feric^  of  nece/Tary  caufes  and  cfTvjt^s,  each  ot  whi;  h  is 
both  an  cffeft  with  relation  to  fomewbat  prccecding,  and  a 
caufc  with  relation  to  fomethinj;  following.  We  muft  afcond, 
and  follow  the  chain,  'till  we  come  to  a  firlt  Mover,  how  dif- 
tant  and  remote  focver  :  Which  firll  Mover,  muft  be  a  free 
Being,  or  have  a  principle  of  adive  power,  v.hich  is  ihc  fdnie 
thing.  He  cannot  be  neccfP.rily  a(5\uaicd  by  any  thing  : 
Which  would  be,  in  €ffc<fl,  to  fuppofe  [h:re  is  a  Caufc  of  the 
firll  Laule  ;  or  that  the  firll  Caufc  is  a  neccfTary  cfFc6l  of  ano- 
ther ncctH'ary  Caufe,  k^c   Is' c. 

To  deny  to  this  great  firll  Ctufe,  the  power  of  innparing 
to  his  creatures  a  ^w^'/^/wr^  of  freedom  ;  or  of  making  a  free 
crraturc,  who  can  either  chu'c  and  ad,  or  not,  within  a  certain 
fphcre,  (  how  narrow  and  limited  foever  that  fpheie  may  be  '• 
is  making  much  too  free  uith  IUk.  There  is  not  the  lealt 
contradidlion  or  abfurdity,  in  the  fuppofiticn  of  a  creature's 
having  aflive  power,  or  bs-ing  a  frte  f^H^t.  And 

If  adlive  power  be  not  an  incovitrumcalh  attribute  of  the 
Creator  ;  (  which  we  have  ro  r^afon  tf»  think  it  is  )  or  if  s 
creature  may /)^(^/y  be  endow'd  with  liberty  ;  we  have  no 
rcalon  to  duutt  but  that  we  have  it  cjrjehes :  Since,  upon  fup- 
pofition that  we  were  adually  free,  we  could  not  be  more 
txperi mentally  certain  that  wc  were  fo,  than  we  arc  at  prefcnt. 
That  we  are  pofTcfl'ed  of  adivc  power,  i$  fo  immediately,  fo 
experimentally  known  by  us  ;  and  we  have  fuch  an  inward 
confcioufnefs  and  feeling  of  it  ;  that  no  difiiculties,  merely 
J'peculadve,  can  overthrow,  or  in  any  mcafurc  irivalidate,  this 
evidence  of  it.  Wc  arc  not  more  certain  of  any  one  thing,  ex- 
cept, perhaps,  of  our  own   cxiiUncc,  than  that  wc  are   free 

^^  But  it  will  perhaps  be  faid,  that  tho'  wc  do.  indeed, yj-fw 
loourfelvcj  to  be  free  ;  yet  wc  may  not  really  be  fo  :  Thri 
miy  be  til  a  dcluiion.— To  which  it  ii  anfwcrcd,  that  if  thit 

fh.oul<A 


of  Eva?tgerical  Obedience.  297 

iiuicpciidciuly    of  the    concurrence    and  Serm. 
blcllijig  of  almight}^  God,     The  meanmg      IX. 

is 

fiiould  in  fa£l  be  the  cafe,  it  Is  impoflible  for  us  to  know  it  to 
be  fo  ;  or  to  have  any  realbn  to  think  it  fo  ;  fince  we  arc  as 
immediately  and  experimentally  certain  of  our  freedom,  as 
we  are  of  any  one  thing  whatever,  with  the  fingle  ex'epti  )n 
iHL-niioned  before.  Tliofe  notions  and  principles,  which  lead 
People  10  doubt  of  their  freedom,  mult  in  their  own  nature, 
be  tar  more  precarious  than  that  is.  We  might  as  well  cail  in 
queltion  the  tt^llimony  of  any,  or  all  of  our  fenfcs,  as  doubt  the 
Iru'h  and  certainty  ot  our  experience  in  this  cafe  ;  this  confci- 
oufnefs  of  our  freedom,  Imcan, whatever  fpeculative  difficulties 
may  lye  in  the  way.  We  might  as  plaufibly,  at  lealt,  que- 
IHon  the  cxillence  of  an  external,  marcrial  world;  quellion 
whether  we  rea/h  fee,  hear,  finell,  talle  or  feel,  any  thing  ; 
becaufc  of  the  difficulties  which  occur  refpedling  the  modus  oi 
that  communication  and  intercourl'e,  which  there  is  be:wixt 
bod-^  and  mind  :  We  might  as  plaufibly,  at  leart,  fay,  that  tho' 
thmgs  /fern  to  be  fo  and  fo  ;  yet  they  may  not  be  re^/'j  (o  ;  but 
we  be  deluded  by  f.-.lfe  appearances:  Wc  might,  1  fay,  as 
plaufibly  talk  thus,  as  call  in  quellion  th,-  rfa'ify  of  our  free- 
dom, b:icaufe  wc  cannot  clearly  fee  bccc  we  can  be  free,  con- 
fillentjy  with  fomc  fpr-culative  opinions  ;  nor  fully  folve  all 
the  difficulties  ariling  upon  the  fuppofition  of  our  being  fo. 
1'\\Q/ormcr  is  not  mjre  certainly  a  matter  of  daily  experience 
to  us,  than  the  /fitter  :  We  are  confcious  of,  and  feel,  our 
freedom  zvithin  us  as  truly  and  certainly  as  we  fee  or  feel  cor- 
poreal objcds  without  us. 

If  men  will  not  rell  f^ti^fied  with  fuch  experience  ;  but 
wiM  ilill  doubt  the  truth  of  their  own  outward  fenfes,  and  in- 
ternal confcioufnefs  ;  faying,  that  iho'  i\\m%^%  fee m  to  be  thus, 
yet  they  may  not  be  fo  in  reality  ;  there  is  no  remedy — . 
Thefe  are  the  faculties  which  t!ie  Author  of  our  beings  has 
given  us  :  Nor  have  we  any  other  way  of  coming  to  the  truth, 
which  is  better  than  this,  or  even  fo  fure  and  infallible,  if 
the  truth  of  thefe  faculties,  or  the  cfrtainty  of  the  teftimony 
which  they  bear,  is  called  in  queftion,  we  are,  of  courfe, 
reduced  to  a  total  abfolute  jcepticifm ;  having  no  Data^  no 
firil  principles,  on  which  to  proceed  in  any  cafe  whatever  ; 
whether  with  reference  to  religion,  or  common  life:  We  may 
doubt  of  every  thing,  or  believe  any  thing  ;  even  tr/infubjian' 
tiaUQn  will  be  no  longe^  an  abfurdity,  or  incredible  for  the 

good 


298  Oj  the  Nature  and  Principle 

is  only  tliis,  that  God  does  actually  afTorci, 
or  is  at  leall  ready  to  afford,  his  aid  and 

afljllancc 

good  o]A  frouJlant-rruf'JTt,  that  k  is  acontrjidicllon  to  expert' 
ever  ^\\6  common  J'fTiJe.  For  altho' all  our  (su(cs  ft  f%  to  coi*.- 
tradift  it  ;  yet  it  ma\  be  rc?<»ly  true — 

Certainly  thole  rhi'gs,  of  which  we  have  fuch  ar  imme- 
diate corrcioufnefs,  fuch  an  experimental  knowledge,  as  is 
here  intended,  and  as  wc  actually  have  reipidlirg  our  own 
fcedom  ;  ought  not  to  be  called  in  qoeftion,  upon  any  pre- 
tc:cc 'A' Jprcu/iilitT  di{S.cm:]e$  *  Which  n>ull  necefTarily,  and 
Ml  iheir  own  nature,  be  more  doubtful  and  precarious.  Wc 
are  to  look  upon  the  former  zi  firji prinfipits^  (  as  ihcy  really 
are  )  from  which  if  we  once  depart,  we  have  abfolucely  no 
fooiirg  ;  no  ground  at  a]}  left  to  Hand  upon  ;  but  are  plui  ged 
into  a.'  abyfs,  orendlcfi  labyrinth  of  doubts,  from  whence  no 
clue  can  ex'ricate  us — And,  indeed,  wha*  z  parrJox  is  this  ? 
that  m  n  (h(juld  deny  what  they  ^acknowledge  feemty  even  to 
themfelves,  t  be  true  from  experience,  on  account  of  difficul- 
ties mcxt\y  j'pccuU^ive  !  This  is  the  cafe  with  relation  to  li- 
berty :  For  ihefe  men  univcrfaily  conf'jfs,  that  they  Jeem  to 
themfelves  to  be  free. — This  is  fuch  a  degree  o^  jceptinjm  ;  it 
is  fuch  ;//yfi7//))  to  common-fenfe  fuch  a  want  of/;/V^  and 
(ru/i  therein,  and  to  ihofe  faculties  which  God  has  given  us 
for  the  more  immediate,  and  th(;  moil  infallible,  guide  of  life  ; 
that  one  would  think  it  impufiible,  were  there  not  examples 
of  it  !  Moreover, 

The  do^rine  of  liberty  only,  accords  narurally  to  that  com- 
mon moral  fenfe  of  things,  o\  a&\ot\s  ana  characters,  which  all 
mankind  in  all  ages,  in  ail  countries,  have  had,  and  h.ive  :  I 
mean,  their  fenfe  of  ill  defert,  and  its  ci/ntrary,  both  in  them- 
felves and  others.  It  is  indeed  the  1  oti  ;n  or  lu-^pofiiion  of  li- 
berty, (ever  intim^le  y  prefcnt  to  the  human  mini%  tho'  fomc 
pcrverfely  difown  it  :  it  is  I  Uy,  this  idea  of  liberty  )  which 
partly  conftitutes  that  moral  fcutimcni.  and  internal  feeling, 
which  is  here  intended.  All  men  know  what  pecu.'iar  lenti- 
mcnt  that  is,  which  pofl'cnes  the  hum^ui  mind,  upon  freing,  or 
only  hearing  of,  fome  remark.ble  it.lUnce  of  rruelt>,  injuUicc 
Of  perfidy.  This  fentiment  (or,call  it  what  you  p.eafejis  clofe* 
\y  connefted  with  the  notion  of  liberty  :  Or  r.nhcr,  the  former 
cannot  be,  without  the  latter  ;  which  is  rcallv  a  coi.iliiuvnt 
part  of  it.  There  is  fomctimei  indeed  a  momentaiy  rtfentmcnC 
and  anger,  refembling  it,    raifcd  in  our  brenfts,  even  araiift 

icanimaie. 


ef  Evangelical  Ohedkjice.  299 

afllftance  to  men,  in   fach   manner  and  Serm. 
fuch  meafure,  that   they  may,  thereby,     IX. 

-work 

inanimate, /«/7t??/V^  beings.  Bur  we  foon  check  Tjch  refentment 
by  refle<5ling,  that  thu  at  which  we  are  angry,  was  intirely 
paffi'-'e  ;  that  it  had  no  felf-maving,  aflive  principle  ;  but  was 
aftuated  in  r)me  manner,  as  to  itfclf,  quite  unavoidable.  This 
finglc  rtflcdlion,  .that  the  being,  or  thing,  could  not  help, 
could  not  avoid  what  has  happened,  immediately  allays  all  re- 
fentment ;  tho'  we  may  have  received  harm  and  damage  there- 
from. Which  ftiowsjthat  there  is  a  c]ofe,an  intimate  connexi- 
on, betwixt  the  ideas  of  hlame-worthitiefi  and  liberty ;  fo  that 
the  former  c^innot  be  withouc  the  latter,  as  was  hinted  before. 
Nor  can  a  man  calmly  and  cooly  think  any^aflion  really  culpa- 
ble, or  ium  that  did  it,  of  ill-deiert,  without  prcfuppofing,  that 
he  was  a  Uzz  being:  At  leaft  no  man  can  think  fo,  'till  he  has 
viade  hi rnjcl f  hnot\\Qx  kind  of  creature  than  God  made  him. 

And  nov/,  fmce  the  great  Author  of  our  being  has  framed 
our  minds  in  fuch  a  manner,  that  we  thus  naturally  conned 
the  idea  of  liberty,  with  that  of  demerit,  or  ill-defert  ;  fo  that 
it  is  a! moll,  if  hOt  altogether  impoffible,  to  have  the  latter  of 
them  without  the  former  ;  we  may  fairly  conclude,  that  He 
Bimfelf  cannot  refent,  or  be  angry  with  his  creatures  for,  any 
thing  befides  the  abufe,  or  the  negledt,  of  their  own  freedont 
and  aftive  powers.  Confeqaently,  He  neither  does,  nor  will 
punifli  them,  properly  fpeaking,  for  the  omifHon  of  that  which 
they  had  no  power  to  perform,  or  the  doing  of  that  which  they 
could  not  forbear.  We  cannot  be  more  certain  that  there  is 
really  a  righteous  moral  government  ellabliflievi  in  the  univerfe, 
than  we  are  of  this  ;  We  cannot  even  have  the  idea  of  fuch  a 
conftitution,  without  taking  this  fuppofition  along  with  us,  our 
minds  being  moulded  and  fafhioned  as  they  are.  And  whether 
it  becomes  Us  to  attribute  fuch  a  kind  of  proceeding  to  the  Au- 
thor and  Lord  of  all,  as  we  all  nccefTarily  CDndemn  in  each 
other,  under  the  names  oicrueltyy  injujiice,  tyranny y  i^c.  (ffc.  all 
are  left  to  judge  ! — 

BVT  it  is  particularly  to  be  obferved,  that  both  the  Jewijh 
»nd  the  Ckriftian  revelations,  proceed  wholly  upon  the  fup- 
pofition that  mcT  are  free  creatures.  This  point  is  never  once 
brought  intoqueftion  ;  but  is  always  taken  for  granted  :  And 
upon  this  foun.^ation  the  whole  fuperftrufture  of  precepts, 
exhortations,  promifes  and  threatnings,  is  apparently  built  : 
Revelation,  in  this  refpeft,  exaftly  coinciding  with,  and  cor- 

lefponding 


300  Of  the  Nature  a? id  Principle 

cut  their    own    falvation  ;  fo    that    if 
do  not,  it   is  owing  to  a   criminal 

neglect 

rcfponding  to,  the  na'ural  fcntimcnLj,  the  common  fctlings  of 
men's  own  brcafts  and  coi.kicncc?.  So  that- human  'ibcrcy  is, 
in  fidl,  the  true  bafis  of  the  moral  conlliiution  ut  ihin.s  ;  or 
God's  moral  g"vernment  a«  dillinguifhed  from  his  natural  :  It 
is  the  bafis  of  till  relif^iotij  whether  natural  or  icvealcd.  And 
from  hence  it  follows,  that  any  fvUem  of  principles  wl  ich 
militates  againft  this  dodrinc  ;  or  which  cannot  t^e  fupponed, 
lut  by  the  denial  of  it,  mull  n,'Cffi'arily  Le  Julje  ;  and  (tho* 
chrillcn'd  by  the  ^cncral?le  name  of  reiigiit)  mult  be  a  real 
ionir.uiiciion  to  all  religion. 

EuT  if  it  could  he  truly  faicl,  (as  it  cannot  )that  Chiiftianiiy 
cither  aflerts,  or  fuppofes,  men  not  to  be  free  creatures  ;  'tis 
plain,  Chriilianity  ought  not  to  be  credited.  For  we  ate  more 
certain  of  this/;t7,  that  we  are  free,  from  ddily  txperituce  ; 
than- we  can  be  of  the  truth  of  Lhriftiani  y,  in  the  way  of /«- 
fer/ncc,  dcdu8ion^  or  rtajonivg  ;  Which  reafoning  all  mani- 
feftly  depends  on  the  truth  of  fome  hijioricnl  f.iBs,  of  which 
we  muft,  in  the  nature  of  the  thing,  be  Icfs  certain  than  wc 
are  of  the  othtr.  No  revelation,  therefore,  can  poffibly  over- 
throw the  doctrine  of  human  liberty  :  So  far  from  this, that  any 
pretended  one  which  contradi6\s  it,  ought  to  Ix  accounted  an 
impejlure,  for  tliat  very  reafon.  We  could  not  rationally  have 
been  believers  in  Chrill,  without  being  firll  believers  in  our 
own  fenfc5,  had  we  been  fped)ators  of  his  miracles  ;  or,  even 
i!t\Q  ju'jfiU  of  them,  feeling  in  our  iodic i,  that  we  were  heakii 
by  him  :  (Mark  5.  29. ^  Nor  can  any  man  fet  Chrillianity  at 
variance  with  the  experience  and  feeling,  with  the  common 
fenj'c  and  renhn  of  mankind  ;  or  cxaltyi.;//^  to  triumph  in  their 
ruincs  ;  without  being  tirft  more  truly  an  P^nemy  to  tbem^  than 
he  is  a  Fiicnd  to  religion  afterwards  — 

What  good  ends  <^  hrillians  can  propofe  to  thcmfelvcs,  e- 
vcn  in  making  it  a  quejiion,  whether  men  have  liiKrty  or  not  f 
(which,  I'urely,  is  i;cvcr  made  one  in  the  hily  fcriptures  )  I  am 
oiiable  to  conceive.  But  iheir  Ji'tcmpting  to  ellab'ilh  the  nega- 
tive, is  ftill  more  furprifing  ;  Uhlcls  they  were  fiire  that  they 
were  right.  bc)oi  d  the  poffibility  of  a  miftake  :  For  fhould  they 
happen  to  be  wrong,  they  cann-.t  well  be  infenfible  of  the  fitaJ 
mifchiefs  which  may  naturally  follow,  if  they  could  perfwadc 
people  to  believe,  that  they  can  ehuje  ,ind  a^  no  tthertvtje  than 
thf^  di  \    thus  furnifhipg  them  with  a  full  and  ample  cxcufc  for 

all 


of  Evangelical  Obedie?ice.  301 

ncglccl  of  the  power  which  tliey  have,  ^^RM, 
notwithllaiiding  the  fuppoled  depravity,     ^X, 

and ' 

all  the  impieties,  and  villanics,  which  they  arc  eichcr  guilty  of 
at  prcfent,  or  may  have  an  inclination  to  commit  !  And 
how  gravely  foevcr  men  may  talk,  or  write,  while  they  are  en- 
deavouring to  reconcile  the  dodlrine  of  neceflity  with  our  daily 
€X'periL*nce  ,•  with  our  natural  notions  of  virtue  and  vice, merit 
and  demerit  ;  with  a  righteous  moral  government,  and  with 
the  religion  of  the  Bible  ;  I  mull  confefs  it  appears  to  me,  to 
be  no  better  than / rrW,  J'nlemn  trilling  upon  a  fuhjcft,  which 
ought  not  to  be  trifled  with  !  In  fhort,  if  any  fpeculativc  prin- 
cip'e  can  be  juftly  faid  to  be  contrary  to  the  common  fenfe,  or 
fcntiments,  of  mankind  ;  to  he  immoral  ;  to  b«  impious  ;  it 
is  thiiy  of  an  univerfal  neceflity  :  For  it  really  terminates  in 
Athdjirit  if  purfued  in  its  juft  and  natural  confcquences. 

It  is,  probably,  a  great  while  before  men  can  bring  them- 
iclves  heartily  to  acquiefcc  in  this  opinion  :  Common  reafon  and 
fenfe  grearly  relud  at  it.  And  if  it  ever  fits  quite  eafy  upon 
peoples  minds  at  laft,  it  is  becaufe  their  minds  are,  ly  fome 
mentis  or  other^  corrupted  and  debauched.  Some  perfons, 
doubtlefs,  have  recourfe  to  this  doflrine,  as  a  faho  for  their 
vices  ;  and  that  they  may  find  reft  from  z  guilty  confcience.  For 
this  is  a  Ihort,  tho'  not  a  wife  and  fafe  method,  for  men  to  rid 
themfelves  of  the  remonftrances  and  upbraidings  ol  that  ofHci- 
ous,  troublefome  companion  :  Tho'  1.  would  not,  by  any 
means,  fuggeft,  that  this  is  always  the  cafe. 

Others  feem  to  have  embraced  this  dodrinc,  merely  be- 
caufe they  tho't  it  followed  from  fome  philofophicalznd.  anatomi- 
cal principles,  which  they  had  laid  down,  and  were  not  willing 
to  part  with.  Thus,  particularly,  a  learned  Phyfician  and 
Anatomift,  who,  not  long  fince,  wrote  in  defence  of  it,  tells 
the  world.  That  he  had  great  reluftance  at  embracing  it  ;  be- 
caufe it  feemed  to  him,  at  firft,  to  be  inconfiftent  with  the  na- 
tural idea  of  vice  and  virtue,  and  the  principles  of  religion  ; 
(in  which  he  fecms  to  have  been  a  ferious  believer)  However, 
he  fays,  he  found  himfelf  obliged  to  admit  it,  in  confequence 
of  his  hypothejis  concerning  the  vibratory  motion  of  the  nerves ; 
the  medullary  fubilancc  ;  the  Jpinal  marrow,  &c.  I 

If  fome  other  Gentlemen  had,  with  equal  plainnefs  and 
honefty,  declared  to  the  world  their  reafons  for  embracing  this 
doftrine  of  neceflity,  it  is  probable  they  would  have  faid,  "  It 
was  becaufe  they  were  rejolved,  at  ail  adventures,  to  defend 

their 


302  Of  the  Nature  and  Pr'mcipk 

Se'^m,  and  real  imbecility    of    liuman    nature. 
IX.      However  incautious  or  extravagant  any 

may 

tbtir  (religious y  (hall  I  call  it  r  or  irreligiuus  F )  bypotbefts  ; 
%vhich  they  knew  not  how  to  defend  well  without  it."  How- 
ever, Tbat  jyjicm  oflheology  is,  perhaps,  as  indefeniible  with, 
as  without  this  dodlrinc  :  Since  it  is.  hertby,  weakeried  and 
pulled  down  ;/;  jome  refpeSIs,  in  the  fame  proportion  that  it  is 
ftrengthened  and  built  up  in  ctbers.  The  dodnne  of  ncccfiity» 
if  true,  would,  indeed,  afFurd  a  folution  of  fome  of  the  difii- 
culties  rcfpc6ling  fore-knowledge,  predelinaiion.ar.d  Thar  me- 
fbaaical  convcrCwn  :  But  if  tbefe  Gentlemen  defign,  in  Ihir 
fjftsm,  to  vindicate  the  moral  Character  o(  God,  and  the  equity 
of  his  dealings  ;  particularly  in  configi.ing  the  zvickcd  to  endUfs 
torments,  rather  than  the  holicj}  man  on  earth,  or  cngfl  \n 
heaven  ;  if  this,  I  lay,  is  really  atis  ptjri  of  their  dcfign,  they 
«re  fo  far  from  receiving  any  help  at  all,  in  this  rcfptdl, 
(  whTcin  they  needed  fo  much  )  from  the  do<^rire  1  am 
fpeaking  of;  that  that  which  wss  before  their  grand  d:ff.cuhj^ 

is  heightened,  hereby,  into  an  aljolute  imfc£iti!:ty For 

It  is  to  no  purpoic  for  thefc  Gentlemen  to  tell  us,  That 
vicious  men  are  jujil)  puniflied,  becaufe  they  are  not  a£lu^tcd 
by  a  foreign,  external  conllraint  i  but  will,  and  chufc  to  fin, 
and  do  it  v.,luntarily  :  Which  is  the  method  in  whicl  f  me  of 
ihem  have  iM.deavouied  to  vindicate  the  divine  juftice  in  the 
perdition  of  the  wicked.  This  is  equally  cvafive  and  fuiile. 
For  what  they  call  tvillir.g  and  chujlng  to  fin,  and  doing  fo  vc- 
luntaril'jy  is  either  that  which  the  finncr  might  have  avoided, 
or  that  which  he  could  not  avoid  :  Let  them  chuje  their  alter- 
native If  they  fay,  this  was  avoidable  ;  then  ihe  dri^rinc  ot 
ncccflity  is  given  up  :  If,  unavoidable  ;  then  the  objection  a- 
gainlt  pur.ifhing  the  finner  for  it,  remains  in  its  full  ftrength  : 
For  if  the  finncr  (  it  feems  we  tnuji /iu'l  call  him  lo  !)  could  rot 
polTibly  have  avoided  thus  rvilling,  ckufirtg^zvid  a<5l;ng  ;  but  way, 
in  every  fuccelTivc  moment  of  his  cicillcrcc,  c\cn  from  the  Hrlt, 
laid  under  a  nccefhty  (if  doing  juft  as  he  did  ;  vvheilier  thii 
were  owing  to  anv  externcl  conftraint,  or  to  f.mt  internal^  p- 
riginrJ  byafs,  or  impulfe  of  nature  \  makes  not  the  Icaft  aliera- 
don  in  the  cafe,  fo  far  as  divine  julHcc  is  concerned  in  it.  He 
is  as  blamelcfs  <'n  th-  Utter  luppofition,  as  he  would  be  on  the 
former  :  And  if  it  would  be  unri^ihteous  to  punifh  him  on  one  ; 
it  would  bc.aiutlJy  fo,  to  do  it  on  the  other— ^ 

B  V  i" 


■QJ  Evangelical  Obedience,  303 

may  have  been,  in  their  rcprefentations  of  Serm, 
our  corruption ;  our  inabiiity  to  do  good ;  IX, 
and,Gf  the  manner  of  God's  operations  up-  '  ^  " 
on  the  hearts  of  men  ;  yet  it  is  the  unde- 
niable dodrine  of  the  gofpel,  that  vicious 
men  cannot  attain  to  true  evangelical  holi- 
xx(ti\  merely  by  their  own  ftrength,  or  ex- 
clufively  of  the  divine  affiflance.  But  ftill, 
this  affiftance  being  afforded  to  all,  who 
((tt  themfelves  to  feek  it,  and  to  corred 
their  tempers  and  manners,  as  they  may, 
and  ought  to  do  ;  it  follows,  that  the  per- 
verfenels  of  men's  will,  not  their  impo- 
tence, is  the  reafon  why  any  fall  fhort  of 
that  internal  purity,  and  external  obedi- 
ence, which  is  necefTary  in  order  to  their 
inheriting  eternal  life  :  Nor  can  any  one 
doubt,  but  that  this  is  the  tmth,  unlefs  he 
lirft  doubts  the  veracity,or  mifunderftands 
the  words,  of  Him  who  has  faid — •"  Every 
"  one   that   alketh,    rcceiveth  ;   and  he 

"  that 


But  what  was  intended  at  firft,  only  for  a  (hort  marginal 
note,  is  already  become  a  very  long  one.  I  (hall,  however,  juft 
add,  that  it  is  aftonifliing  to  fee  (om^ /apparently  fober,  religiovis 
men,  fo  follicitous  to  cftablifti  Their  doftrine  of  the  divine  de- 
crees, of  the  uncontroulable  fovereignty,  and  all-determining 
providence  of  God,  as  to  do  It  at  the  expence  of  his  moral  per ^ 
fcEiiom  /—to  fee  them  fo  much  more  follicitous  to  prove.  That 
the  Judge  of  all  the  earth  does  what  He  wiil  ;  than  That 
«*  the  Judge  of  all  the  earth  will  do  right  !'*— -If  it  i:  im- 
piety, even  to  ♦*  fpeak  wickedly  FOR  God"  ;  J  how  much 
greater  impiety  is  it,to  *'  fpeak  wickedly  AGAINST  Him  t"| 

t  T'^  13-  7-  11  ^A'^  «39-  '''<^' 


lO. 


304  Of  the  Nature  and  Principle 

Serm.  «•  that  Icckcth  findcth  ;    and  to  him   that 
IX.      *'  knockcthitihallbcopcncd"— "  If  yc~ 
being  c\  il,    know  liow    to   gi\  c    good 
gifts  unto  your   children  ;   how   much 
more    lliall  your  hca\  cnly  Father  give 
the  Holy  Spirit  to  them  tlvat  alk  himr"  f 
I luh  II.       Sqm  p^^  by  faith,  wliich  they  call  a  prin- 
ciple of  obedience,  leem  e^  idently  to  in- 
tend bclie\'ing,  together  with  that   repen- 
tance ;  that   humble  ':i\\(\  pious  temper  of 
foul,  which  is  the  fruit  of  God's  Ipirit,  co- 
operating w  ith  our  lincere  dclircs  to  obcv 
and   icrve  him  :  /.  e  they  mean    internal 
^oodnefs   and  holinefs,    as   well  as  faith. 
And  indeed  the  fcriptures  frequently  uie 
the  term  faith  in  the  lame  latitude  ;  par- 
ticularly, when  we  are  laid  to  hQ  jtiflified 
thereby.     And   if  we  underlland  it  thus, 
faith    is  indeed  always,  and   in  all   who 
have  it,  artually  a  principle  of  obedience; 
I  mcan,of  d';c/^r;;^/  obedience;  for  this  faith 
is  /{/^//obedience,  confidered  as  a  pracflical 
principle  in  the  heart  :    and  therefore   it 
cannot,  with  any  propriety,  beoppofedto, 
or  contradiilinguilhed  from,  internal  piety 
and  goodnefs  ;   or    that  divine  nature,    of 
which  wc  are  made  partakers  by  the  great 
and  precious  promifes  of  the  gofpel,accom- 
panied  with  the  divine  blefling. 

It  fccms  impollible,  in  the  nature  of  the 
thing,  that   any  perlba  who  is  poflefTed 

of 


of  Evangelical  Obedience.  "    305 

of  this  divine  principle  of  faith,  under- SER^f• 
ftood  in  the  complex  fenfe  here  fpoken  of,  IX, 
fliould  not  externally  walk  agreably  to  the 
gofpel  ;  or  that  he  jfhould  continue  to 
work  iniquity.  For  this  would  be  to  fup- 
pofe,  that  a  man  might  be  wicked  exter* 
nally  ;  and  yet  be  internally  pious  and 
holy  I  Whereas  our  Saviour  fays,  with 
reference  to  this  very  point,  That 
**  Every  good  tree  bringeth  forth  good 
"  fruit  ;  but  a  corrupt  tree  bringeth  forth 
**  evil  fruit.  A  good  tree  cannot  bring 
**  forth  evil  fruit  ;  neither  can  a  corrupt 
**  tree  bring  forth  good  fruit."  *    Faith,  ^  , 

confidered  in  this  large  fenfe,  feems  to  \j,it. 
have  a  clofe  and  infeperable  connex- 
ion with  chriftian  obedience  :  In  any 
other  fenfe  of  the  term  faith,  it  has  no 
fuch  connexion  therewith.  And  it 
may  be  added,  that  no  man  can  obey 
the  gofpel  as  a  chriftian  ought  to  do, 
without  having  this  divine  principle  in 
his  heart :  If  this  is  wanting,  a  man  is  in- 
ternally wicked  ;  andfo  not  juftified  ;  nor 
intitled  to  the  glorious  promifes  of  the 
gofpel,  whatever  his  external  behaviour 
may  be. 

I  AM  not   much  concerned,   whether 

that  which  is  faid  above,  is  moft  agreable 

to  the  fentiments  of  this,  or  the  other  de- 

pominatiou  pf  Chriftians;  being  verily 

X  per^ 


3o6  Of  the  Nature  and  Principle 

Serm.  perfwaded,  it  is  the  truth  as  it  is  in  Jefus-^ 
IX.      Nor  do  I  know  how  I  can  conclude  this 
difcourfe  better,  than  by   bciccching  you 
■^11,  to  fee  that  your  faith  is  improved  in- 
to fuch  a  practical  principle  of  hohncfs 
and  obedience  in  your  hearts,  as  has  been 
now  fpoken  of.     Without  faith,  in    this 
fenfe  ;  or  unlefs  people  liave  fuch  a  pious 
truft  and  confidence  in  God,  thro'  Chrift; 
fuch  a    perfwafion  of  his  goodnefs  and 
liolinefs  ;  of  the  truth  of  his  promifcs  and 
threatnings,  that  they  are  formed  into  the 
divine  image  ;  and  internally  refign  them- 
felves  to   the  divine  will  ;   their  outward 
behaviour,  however  irreproachable,  can- 
not be  well-plealing  in  God's   fight  ;    as 
that  of  Chrilt's  faithful  fcrvants  is.  There 
is   a    foith  which  is  dead    for  want    of 
works  :  There  may  alfo  be  works  which 
lare  dead,  for  w^ant  of  faith  ;  I  mean  for 
Want  of  a  truly  pic^us  and   chriftian  tem- 
per at  the  bottom,    in  conjunc^lion    with 
what  is  more  ufually  termed  laith.  With- 
out this,  oiir  external  obedience   is  fcarce 
better   than  mere   formality,  and  empty 
ceremony  ;    fince  God  lookcth    at  our 
hearts.  That  is  not  a  pure  fountain,  from 
whence   fuch  obedience  flows  :  Nor  are 
thofe  who  perform  iL,truly  made  alive  un- 
to God,  by  Jefus  Chrid  ;  They  have  not 
yet  in  them  Uiac  'well  of  living  iv at cr spring- 
ing 


t)f  Evangelical  Obedience.  307 

ing  tip  into  everlajltng   life,  which  our  Sa-  ^ERM. 
viour  fpeaks  of  ;    intendmg   hereby    the     IX. 
fpirit  /which  they   they  that   believe   on  him  ^— 'v-'^ 
jhould  receive.     But    "  let  him   that  is    a- 
thirfl,come  ;  and  whosoever  will,  let 
him  take  tlie  water  of  life  freely."  f  f  Rev.  22. 

i7« 


%  Z  SERMON 


3o8 


SERMON     X. 

On  the   Extent  of  Evangelical 
Obedience* 


James  I.   2r,    22. 

L,A  T  apart  all  filthincfs  and  Jupcrftuitj  of 

naughttnejsy  and  receive  with  inecknejs  the 

ingrafted  ivord^  which  is  able  to  fave  your 

fouls.      But  he  ye  doers  of  the  ivord^  and 

not  hearers  onlj,  deceiving  your  vianfehes. 

THE  nature  and  principle  of  evan- 
gelical obedience  having  been  con- 
fidered  in  the  forgoing  difcourfe  ; 
we  are  now  to  confidcr  the  extent  of  it ; 
and  to  give  a  fhort  defcription  thereof,  as 
it  is  found  in  good  men,  who  are  the  heirs 
of  falvation.  This  was  the  laft  head  of 
difcourfe  propofcd^  whcii  we  catered  up- 
on tliis  lubjcd. 

I 


of  Evangelical  Obedience.  309 

I  HxivE,  more  efpecially,  two  reafons  Serm. 
for  fpeaking  of  the  extent  of  cHrilHan  o-       X. 
bedicnce  ;  and  giving  a  fhort  delcription 
of  it,  as  it  is  adually  found  in  the  hearts 
and  lives  of  Chrifl's  true  difciples.      One 
is,  that   they  who    are    7'eaUy  chriftians, 
and  not    only   nominally  fuch,  rnay  have 
the  great  and  blefled  fatisfadion  of  know- 
ing that  this  charaftcr  belongs  to  them  ; 
and   fo    may  reafonably  hope  for  the  ^ner- 
cj  of  God  unto    eternal   life  ;     being  fliH 
excited  by  this  very  hope,  to  purify  them- 
felves  yet  more  ;  to  make  farther  progrefs 
in    piety  and  virtue  ;  and  to  ferfe8  holi-^ 
fiefs  in  the  fear  of  God  . — -The  other  end" 
which  I  have  in  view,  is,  that  thofe  who 
are  not  truly   doers  of  the  zuord,  may  not 
deceive  their  own  felves  ;    that  they   may 
not  hope    to  be   blefed  in  their  deed ;  but 
may   know    wherein   they   fall  fhort   of 
what  is  neceffary  to  conftitute  the  chrifti- 
an  charafter;  and  fo  be  excited  to  amend 
their  ways,  'till  they  come  up  thereto. 

These  two  ends  may,  by  the  blefling 
of  God,  be  both  attainedby  laying  before 
you  the  chriftian  rule  of  life  and  conduft, 
(by  which  we  are  to  be  judged  hereafter) 
in  order  to  your  comparing  your  own. 
tempers  and  manners  therewith.  Thofe 
whofe  hearts  and  manners  corrcfpond  to 
this  law  of  liberty,  (allowing  for  fuch  de- 
X  I  viations 


310  On  the  Extent  of 

viations  as  may  properly  come  under  the 
head    of  human    infirmities)  may  jiiftly 
have  confidence  towards  God  ;  and  ajjtirc 
their  hearts  before   Him^      On  the   other 
hand,  thole  wliofe  own  hearts   condemn 
them,  as  being  prefumptuous,wilful  tranf- 
greflJbrs   of  this  lazu   of  liberty,  may   be 
equally  Aire  that  they  are  not  heirs  to  tlic 
blefiings  annexed  to  the  obfervance,  but 
to  the  condemnation  annexed  to  the  vio- 
latiojij  of  it.     The  gofpcl,  as  it  is  a  rule  of 
life  to  us,  and  as  we  behold  the  glory  and 
perfections   of  God  therein,  is    a  fort  of 
fpiritual  fountain,  or  intelledual  mirrour  ; 
by  lookjjng  into  w^hich,    we  may  difcerrx 
the   true  features  and  lineaments  of  our 
fouls.     In  this  it  is,  that  the   good    man 
may  difcover  the  beauty  oflwlinefs  (the  di- 
vh)c  image)  in  himfelf,  as  it  were  by  re- 
flexion from  it  :  It  will  give  him  back,  and 
raakc  him  fee,  his  own  likenefs  ;  his  o^ 
tberfefx  And,  at  the  fame  tim.e  that  it 
fbcws  him  all  that  is  truly   beautiful  and 
aniiable  in  his  inner  man,  it  will  alfo  fhew 
him,  wheicin  that  ^\Vi  needs  polifliing  and 
adorning.     By  means  of  this,  the  wicked 
niay  ,  likewiie   come  to  a  fight  of  their, 
moral  deformity  :  For  this  glafs  reprefents 
uglin-fs  and  deform.ity  in  their  juft  and 
proper  colours,  no  lefs  than  it  does  beauty 
aad  comelincfs,  in  thof%  :  It  \%  not  a  de- 
ceitful 


Evangelical  Obedience.  311; 

c^itful  owe,  which  will  cither  flatter  the  Skrm. 
bad,  or  bely  the  good  ;    but  it  will  truly      X. 
Ihew  every  pcrfon  to  himfclf,  who,   in-  *— 'v-*-'. 
(lead  of  taking  a  carelels  fidc-ghnce  at  it, 
looks  full  and  direct  upon  it, with  -olw  open 
and  honeft  face.     Nor  fliould  either  the 
good  or  bad,  having  looked  into  it  when 
prefented  before  them,  and  beheld  them- 
felves  therein,  go  their  way  and  forget  what 
manner  of  men  they  are^  *  But  this  is  often    *  y^^., 
done  by  vicious  men;  who  do  not  like     i.  ia^ 
to   retain  either   God,  or   themi elves   in 
their  knowledge  and  remembrance.     They 
are  difgufted  at  the  ugly  image  repreren- 
ted  to  them,  when  they  fee  themfelves  in 
eontrade  witli  the  purity  and  holinefs  of 
God,  as  exhibited  to  them  in  His  word. 
Far  diiferent  from  Narclffus   in  the  fable ^ 
who  was  loth  to  lofe  fight  of  himfelf  in 
the  chryftal  ftream  ;    and  fo  would  have 
gazed  forever  \   They   are   generally  for 
lofing  fight  of  themfelves  as  foon  as  poffi- 
ble.     Such  a  difagreable  and   loathfomc 
object  as  a  finful,  polluted,  guilty  foul,  fills 
them  with  horror,  inftead  of  delight  ;  and 
they  are  uriealy  'till  the  very  idea  of  it  is 
craied  from  their  Minds,     Good  men,  on 
the  other  hand,  receive  a  facred  pleafure 
by  obferving  the  image  and  fuperfcriptioa 
of  God  in  their  own  hearts,    while  they 
are  contemplating  His  word  ;  tho*  this  is 
'X  4  Sl 


312  On  the  Extent  of 

a  plcafurc  attended  with  humiliation,  and 
a  degree  of  grief,  becaufe  they  approach 
no  nearer  to  the  great  Exemplar.  How- 
ever, by  continuing  to  look  into  this  facred 
mirrour,  they  grow  daily  into  an  exader 
conformity  to  the  glorious,  the  divine  Ori^ 
ginal :  • — •  They  all,  with  open  face^  beholding 
as  in  a  glafs  the  glory  of  the  Lord,  are  changed 
into  the  fame  image,  from  glory  to  glory, even  as 
<  t  Cor.  ^y  ihefpiritoftheLord.\ — -But  I  wander  too 

J.  i8.  far  from  the  particular  defign  of  this  dif- 
courfe;  which,  you  remember, was  to  con- 
fider  the  extent  of  chriilian  obedience. 

And  it  is  evident  that  this  obedience 
ought  to  be  co-extended  with  the  rule  of 
it*  What  is  that  ?  The  law  of  Chrill ;  the 
whole  coUeflive  body  of  chriftian  ftatutes, 
mjundions,  and  prohibitions :  Sofpeakje 
and  fo  do,  as  they  that  fall  he  judged  hj  the 
•  Jams  Iciw  of  liberty.'^  It  is  manifeft  that  our  obe- 

«•  '2.  dience  is  not  truly  chriftian,  unlefs  w^e 
pay  a  religious  regard  to  the  whole  evan- 
gelical law,  however  broad  this  command- 
ment may  be  ;  and  how  many  points,  or 
dillin6l:  precepts,  foever,  it  may  be  diftri- 
buted  into.  People  may  flatter  them- 
iclves  as  much  as  they  pleafe,  and  ima- 
gine it  as  eafy  as  they  pleafe,  to  be  truly 
fiious  and  good.  But  one  may  be  bold  to 
ay,  that  no  man  was  ever  altogether  a 
chriftian,  w^ithout  giving  liis  heart  intire^ 

and 


fa 


Evangelical  Obedience  313 

and  undivided,  to  God  thro'  Chrift  ;  fo  Serm. 
as  to  be  internally  diipofed  to  yield  obe-  X. 
dience  to  all  his  known  commandments. 
There  is  no  true  principle  of  chriftian 
piety  and  goodnefs  in  the  heart,  but  what 
is  an  univerfal  one;  not  confined  to  this,or 
the  other  precept  and  duty,  but  extended 
to  all  of  them  in  general.  This  will  be  e- 
vident  to  any  one,  who  attentively  con- 
liders  what  is  implied  in  a  principle  of  o- 
bedience  to  God,  and  of  fubmiflion  to  his 
%pthority.  For  this  is  really  a  principle 
uniform,  and  confident  with  itfelf,  thro- 
out.  He  that  truly  loves  virtue,  as  being 
'what  it  iSjloves  it  univerfally  ;  tho'  a  man 
may  in  many  cafes  put  on  the  appearance 
of  it,  without  really  loving  it  at  all.  So 
he  that  truly  loves  God,  and  reverences 
his  authority,  as  fuch,  reverences  it  uni- 
verfally, fo  as  to  have  a  temper  of  mind 
difpofed  to  fubmit,  in  all  refpeds,  to  the 
divine  will,  without  referve  or  limita- 
tion. In  this  refpeft,  there  is  a  wide 
difference  betwixt  a  due  principle  of  obe- 
dience to  God's  will,  as  difcovered  to  us 
in  the  gofpel  of  his  Son,  and  a  principle 
of  obedience  to  any  human  authority, 
whether  civil  or  parental.  No  one  but 
God,  has  an  abfolute,  unlimited  authority 
over  us.  We  may  therefore  (and  indeed 
ought  to)  have  referves  in   our  breails, 

with 


314  On  the  Extent  of 

with  regard  to  all  human  authority  ;  not 
being  obliged,  in  realon,  to}ield  up  our- 
jclves  intirely  to  the  will  and  diCpolal    of 
men  ;  or  to  do  whatfoever  may,  by  them, 
be  injoined  upon  us.     We  arc  bound  to 
reverence,  and  lubmit  to,  our  natural  pa- 
rents, and  the  civil  Powers,  fo  far  as  their 
right  of  commanding  extends:  If  we  do 
ib,  it  is  fufficient.     But  if  we  have  not  -Jk 
difpofition  thus    to  fubmit   to   all    their 
rightful  commands,  we  can  neither  have 
the    temper   of  dutiful    children,    nor  of 
lo3^al  ibbjefts  :  /.  e.  we  cannot  have  eitJicr 
a  true    principle  of  filial  obedience,  or  of 
obedience  to  the  Pov*'ers  that  are  ordained' 
of  God,     Apply  this  to  the  cafe  in  hand  ; 
to  that  obedience  which  we  owe  to  God ; 
and  then  the  argument  will  ftand  thus  : 
The  authority  of  our  Saviour,    or  that 
authority  of  God,  with  which    he  is  in- 
velted,  has  no  limitation,    befides  thofe 
which  God's  own  infinite  wifdom,  jullice 
and    goodncfs,   fix  and  prefcribe  to  k  .^ 
which  is,  in  cfTert,  to  fay  that  it  has  none 
at  all- — There  is  ncrhing,which  can  in  the 
nature  of  thhigs,  interfere  with  the  autho- 
rity of  fuch  a  Being,  fo  as  to  limit  it,  to 
fnpcrfcde  it,  or  fet  it  afide  :  It  is  in  its  own 
nature   both /uprrme  and  urnvrrfaL     Is  it 
not,then,  evident  that  our  obedience  ought 
to  be  without   any  referves,  exceptions 

or 


or 


Evangelical  Obedience.  315 

limitations  ?  and  that  God's  holy  will  S^rm. 


and  commands,  as  made  known  to  us  m 
the  gofpel,  are  the  only  meafure  and 
ftandard  of  that  obedience  which  is  truly 
chrillian?  Is  it  not  incongruous  to  imagine, 
that  we  can  really  reverence  the  divine 
authority,  with  reference  to  any  of  the 
divine  commandments,  without  doing  fo, 
as  to  all  of  them  ?  The  fame  princif^  of 
love,  reverence  and  fubmiflion,  to  God 
and  our  Saviour,  which  is  even  neceflary 
to  conftitute  a  truly  chrillian  obedience 
to  any  one  commandment  ;  muft  and 
will  run  thro',  and  take  place  with  re- 
ference  to  the  whole  divine  law  ;  to  all 
points  and  branches  of  it.  It  is,  in  the 
very  nature  of  it,  an  uniform,  univcrfal 
principle  ;  which  regards  the  divine  autho- 
rity, as  fuch  ;  and  is  therefore  co-exten- 
ded with  the  divine  commandments :  They 
alone  can  limit  and  bound  it,  in  thofe 
perfons,  in  whom  it  really  takes  place. 
My  meaning  is,  that  no  man  who  fu- 
premely  loves  and  reverences  God,  and, 
from  this  principle,  lives  conformably  to 
fome  of  his  commandments  ;  can  perfe- 
verefrom  time  to  time  in  known,  wilful 
difobedicnce  to  others  of  them  ;  or  even 
to  one  only.  It  is  a  contradiftion.  Wc 
may  therefore  be  as  certain,  as  we  can  of 
any  thing,  that  he  who  has  not  a  difpofi- 

tion 


3 1 6  On  the  Ex  lent  of 

Sfrm.  tion  to  obey  the  gofpcl  univerfaily,   ha» 
X.       jiot  a  truly  pious  Jifpofition  to  obey  it  at 
all  ;  /,  e.  that  iie  has  no  principle  of  obe- 
dience which  comes  up  to  die  evangeli- 
cal ftandard.     Knowingly  and  habitually 
trangrefling  any  one  commandment,  is  a 
demonltration  that  a  man  obeys  no  others 
in  the  manner  which  he  ought  to  do.     He 
has  i^t  cut  off  that  right  hand ;  he  has  not 
plucRd    out    thai  right  eye  which   offends. 
Either  mammon^  or  fome  other  worldly  ob- 
jeft  has    the  pofleflion  of,    and    the   do- 
minion over  his  heart ;  and  ftill   feparates. 
it  from  God.  There  is  fomewhat,  in  this 
cafe,  which  has   the  preheminence,  and 
fupremacy   in  a  man's  heart  :  It  is  plain 
that  God  has  it  not  :  If  He  had,  a  man 
could  not  thus   prefumptouHy  tranfgrefs 
one  of  his  commands  from  time  to  time, 
for  the  fake  of  ferving  another   mafler  : 
And  his  fervant  he  is^  to  ivhorn  he  obeys.    He 
is  not  truly  the  fervant  of  God  and  righte- 
oufnefs  :    he  does  not   truly,  and  in  the 
manner  he  ought  to   do,    obey  any  of 
God's   laws   ;    which    cannot  be    done, 
without  a  fuprcme  love  to  him,  and  a  re- 
verence of  his  authority  as  fuch.     So  that 
known  habitual  fmning,in  any  cafe  what- 
ever, is  a  proof,  that  a  man  is,    in  fome' 
fort,  guilty  Avith  reference  to  all  the  com- 
mandments ;    ;ho'  he  may  feem  to  keep; 

tlaem 


Evangelical  Obedience.  317 

them  all,  with  one  fingle  exception.  Serm. 

Tk  I  s  is  not  fo  much  my  own  reafoning,  X. 
as  it  is  St.  James's ;  for  I  muft  now  confefs 
to  you,  that  I  borrowed  it  all  from  hi?n. 
You  have  itcomprifed  in  theiothand  i  ith 
verfes  of  the  2d  chapter  of  his  epiftle — 
"  Whofoever  (hall  keep  the  whole  law, 
**  and  yet  offend  in  one  point,  he  is  guil- 
"  ty  of  all.  For  he  that  faid,  do  not^om- 
*'  mit  adultery,  faid  alfo,  do  not^ill  : 
"  Now  if  thou  commit  no  adultery  ;  yet 
"  if  thou  kill,  thou  art  become  a  tranf- 
"  greflbr  of  the  [  whole  ]  law.  "  The 
meaning  is  not,  that  one  offence  com- 
prifes  all  other  offences  in  it,  or  makes 
a  man  a  tranfgreffor  of  the  whole  law, 
becaufe  tliis  is  offending  againft  that  one 
fupreme  authority,  which  binds  all  the 
commandments  upon  us :  This  is,  I  thinks 
a  forced,  unnatural  conftruftion  ;  and 
very  remote  from  the  true  fpirit,  and  fenfe 
of  the  paffage.  The  apoftle  afferts  no 
fuch  thing  :  But  what  he  intends  is,  that 
offending  in  one  point,  tho*  it  does  not  of 
itfelf  ?nake  a  man  guilty  of  all,  yet  it 
proves  him  to  be  fo,  and  he  certainly  is 
fo,  in  fome  degree,  tho*  he  ms^yjcem  to 
keep  the  whole  law,  excepting  in  tliat 
one  point.  And  the  argument  to  prove 
this  [ver.  11,]  is  conclufive,  ifunderftood 
thus— -That;  Ggd  who  has  forbid  one 

crime;. 


3 1 8  On  the  Extent  of 

crime,  has  forbid  all  others  :  Therefore, 
if  you  truly  reverence  his  authority,  you 
will  obey  all  his  commandments  :  And 
tho'  you  may  pretend  to  obey  many  of 
them,  and  appear  both  to  yourfelves  and 
others  to  do  ib  ;  yet  if  you  habitually  and 
prefumptuoufly  difobey  any  one  of  them, 
it  is  certain  you  do  not  obey  any  of  them, 
as  you  ought  to  do  ;  and,  therefore,  mull 
be  Jhore  or  lefs  guilty  with  refpeft  to  all 
pomts  of  chrirtian  duty.  This  feems  to 
be  plain  and  intelligible  :  But  if  the  ar- 
gument needs  further  illuftration,  it  will 
receive,  from  the  laft  verfe  but  one  in 
the  preceeding  chapter — ■"  If  any  man  a- 
"  mong  you  feem  to  be  religious,  and 
"  bridleth  not  his  tongue^  but  deceiveth 
"  his  own  heart,  this  man's  religion  is 
"  vain."  The  obvious  meaning  of  which 
is,  that  how  religious  foever  any  man 
m^Lj  feem  to  be  ;  yet  if  his  tongue  is  not 
under  any  reflraint  ;  if  he  oilends  in  that 
one  point  ;  he  is  deceiVed  in  himfelf ;  all 
his  religion  is  fcarce  better  thany7;nt',  and 
vain  formality  :  He  has  no  real  principle 
of  piety  or  goodnefs  in  him  ;  and  there- 
fore mufl  be  guilty,  in  a  degree,  with  re- 
ference to  all  points,  even  thofe  wherein 
^e  may  feem  to  keep  the  law.  There  is 
nothing  forced  in  tliis  conftrudion.  And 
may  not  what  the  apoltlefays  concerning 

that 


Evangelical  Obedience.  319 

that  one  point,  of  not  bridling  the  tongue,  Serm. 
be  appUed  to   ail  other  vicious,  immoral     X. 
practices  ?  May  it  not  be  faid,  with  equal ' 
certainty,  that  if  any  man  among  wsfeem 
to  be  religious  ;    and  yet  is  a  Thief,   a 
Drunkard^    a  Liar,    an   Extortioner,     or 
Adulterer,  &c.  this  man's  religion  is  alfo 
•vain  ?    that  he  has  not  the  fear   of  God 
before  his  eyes,  nor  the  love  of  God,  and 
of  his  Saviour  in  his  heart  ?  th^t  he  is  no 
true  difciple  of  Jefus  Chrift  ;  but  that  all 
his  religion  is  mere  formality  and  fhew  \ 
that  tho'  he  may,  to  outward  appearance, 
keep  the  whole  law,  one  point  of  it  ex- 
cepted ;    yet  he  really  obferves  none  of 
the  commandments,  from  a  principle  of 
love  and  reverence   to  God  and  his  Re- 
deemer ?    that  he  is,    therefore,    really 
guilty,  in  a  degree,  with  reference  to  all 
points  even  of  the  law  of  liberty  ?    and 
that  he  muft  therefore  be  condemned  as  a  ^ 
tranfgreflbr  of  this  whole  law  ?  ^ — .  This 
feems  to  be  evidently  true  ;    and  it  is,  I 
think,  the  plain  doftrine  of  St.  'James,  f 

Many 

\  I  HAVE  in  part,  tho' not  wholly,  followed  the  commoa 
interpretation  of  Jamef  z.  lo,  ii.  Which  interpretation 
I  find,  fince  the  writing  of  this  Sermon,  is  rejc(^cd  by  the 
learned  Dr.  Smerlock,  the  prefent  Bifhop  of  London, 
in  a  iJifcourfe  lately  publifhed  on  Matthew  Z2,  4.  His 
LordOiip  tells  us,  that  that  interpretation  *'  amounts  to 
"  this  :  All  laws  are  faunded  upon  one  and  the  fame  authori- 
«  iy  of  God  i  therefore  cvcrj  efieitce  againil  any  law,  is  a 

•♦  comemjpl 


3^0  On  the  Extent  of 

Serm.       Many  cannot  reconcile  themfelves  to 
X.      this  dodrine,  That  a  man  muft  have  re- 

fpeft 

*'  contempt  of  the  authcriry  upon  which  all  laws  depend  ;  and 
•*  therefore  every  ^tX  of  difobedience.  is  a  breach  cf  the  whole 

•♦  Jaw." *'  To  ihofe  who  have  plain  fcnfe,  and   can    ft'l- 

•'  low  it,  he  fays,  thie  muft  appear  abfurd  :"  And  that  '•  the 
•'  true  and  natural  interpretation,"  is  to  be  coliedlcd  from  the 
new-icUament  '*  Notion  of  love,  as  being  the  fulnefs  of  the 
•*  law,  and  of  all  the  commandments  bfing  comprehended  in 
•*  this  faying,  ^houjhalt  love  tky  neighiour  cs  thy  fel/."'  And 
when  the  Apollic  fays,  that  K'koJ'oiver  offends  in  cne point,  is 
gvi/ty  of  fill  \  his  Lordfhip  tells  us,  that  "  in  this  \tx^.z^  he  con- 
*'  fiders  the  royal  law,  ^bou  Jball  love  tky  neigkbour^  Sec.  as  the 
••  whole  law." 

His  Lordfhip  judges,  that  the  common  interpretation  is 
••  evidently  liable  to  all  the  difficulties  of  the  ^/«V'8  paradox 
*'  that  ai]  offences  are  equal" — So  that  **  there  will  be  no  dif- 
*'  ference  between  killing  your  neighbour  and  your  neighbour'! 
*'  hcrfe  ;  for  he  that  has  forbid  you  killing  your  neighbour,  hai 
*'  likewife  forbid  you  doing  any  adl  to  the  hurt  and  dctri- 
**  ment  of  your  neighbour.  " 

His  Lordfhip  fays  farther,  that  *' theapoftle's  inference  ia 
**  the  latter  part  of  the  vctCc  [  i.  e.  ver.  1 1.  ]  does  not  anfwer 
**  to  the  principle  laid  down  in  the  former,"  in  the  common 
method  of  interpretation.  '•  He  that /aid  do  not  commit  ahuhetj^ 
••  Jaid  iil/o  do  net  kill.  This  is  his  principle  :  And  he  infers, 
•*  New  if  thou  (ommit  no  adultery,  yet  if  thou  kill,  tbou  art   be- 

**  come  a  trnn/^rejjor  of  the  Uvj But  what  is  this  toward* 

"  fhowing  that  the  breach  of  one  law,  is  the  breach  of  all  ?'* 
His  Lordfhip  thinks,  that  the  tranflators  have  **  mifled 
*'  people  in  the  underftanding  of  this  whole  pafTage."  For  fayt 
he,  •'  Inflead  o^ for  he  that  /aid,  it  fhould  be  rendered /pr /^/ 
"  laxvtvhichfid'"  &cc.  And  *'  the  place  thus  rendered  containt 
«*  a  clear  reafon  of  what  went  before.  If.  fays  he,  [i.  e.  the 
**  Apoflle]  you  offend  in  any  point  of  charity  or  duty,  you 
f*  become  a  tranfgrcfTor  of  this  whole  law,  Thou  Jbalt  love  thy 
**  neighbour  as  thy  f elf  "  The  Bifliop  judges,  that  this  in- 
terpretation is  evidently  favoured  by  the  whole  preceeding 
context,  wherein  the  apoftle  is  treating  of  the  r<5w//*»  of 
charity,  tnd  of  relative  duties.  —  And  '  •  This  place  in  St. 
•*  James,  favs  he,  being  thus  underftood  and  explained,  there 
"  II  no  occafion  for  any  nicctici  or  diiUnftiou*,"  Ac. 


Evangelical  Obedience.  321 

fpefttd  all  the  commandments,  iii  order  Serm» 
to  his  efcaping  condemnation,and  inherit-       ^ 
Y  ing'-^ 

This  is  the  fam  of  his  Lordfhip's  reaforting  upon  the  point. 
But  ( with  all  the  deference  that  is  due  to  an  author  to  whom 
the  world  is  fo  much  indebted  for  his  excellent  difcoiirfcs  on 
fome  pradlical  fubjefls,  as  well  as  thofe  in  defence  of  Chriftia- 
nity,)  the  old  interpretation  of  St.  James^  feems  to  be  as  un- 
exceptionable as  the  ncvv  ;  even  after  his  Lordfliip  has  endea- 
voured to  explode  the  one,  and  to  eftablifh  the  other. 

His  Lordfliip's  interpretation  feerhs  as  "  evidently  liable 
"  to  all  the  difficulties  of  the  Stoic\  paradox,  "  as  the  old  one. 
For  if  he  who,  in  any  one  inftance^  injures  his  neighbour,  is 
a  tranfgrcflbr  of  the  whole  law  of  charity  i  (  which  contains  in 
it  all  the  fecial  duties,  and  forbids  every  kind  of  injury)  may 
it  not  ftill  be  objefted,  that  this  is  to  make  all  offences  againft 
our  neighbour  equal  ?  Who,  it  may  be  afked,  can  do  more  or 
worfC)  than  to  break  this  whole  law  of  love  ?  For  to  break  the 
ivhoUy  is  to  break  it  in  all  its  pdrts,  or  in  all  points.  But  yet 
this  is  what  every  man  does,  according  to  his  Lordlhip,  who 
trefpafles  in  any  one  particular  point  :  For  thus  he  interprets 
the  Apoftle,  *'  If  you  offend  in  any  point  of  charity  or  duty, 
**  you  become  a  tranfgreffor  of  this  whole  law,  Thou  Jh alt  love^"* 
&c.  How  can  the  whole  of  a  general  law,  which  contains  in- 
numerable particulars,  be  broken  by  violating  it  in  ok e  point 
only  !  And  if,  according  fo  the  old  interpretation,,  [viz.  that 
he  who  offends  in  one  point  is  guilty  of  all^  becaufe  he  violates 
that  one  Authority,  upon  which  all  laws  depend  )  all  crimes 
are  equal,  as  his  Lordfiiip  fays  they  are  ;  One  would  think, 
that  even  according  to  his  own,  all  oJfFenccs  againft  our  neigh- 
bour muft  alfo  be  equal  ;  fince  any  one  is  a  breach  of  the 
whole  law  of  charity.  So  that  it  feems  to  be  as  true,according 
to  his^  as  it  is  according  to  the  other  interpretation,  that  there  is 
"  no  difference  between  killing  your  neighbour  and  youip 
"  neighbour's  horfe"  :  For  that  law  of  charity  which  fays, 
^Thoujhalt  not  kill  thy  neighbour,  fays  a1fo,  Thou  Jh alt  not  kill 
thy  neighbour'' s  horfe  :  And  the  whole  of^this  law,  his  Lordfhip 
tells  us,  is  aftually  broken  by  him,  who  "  offends  in  any 
**  one  point  of  charity  or  duty." — But  if  any  think  the  Stoic's 
paradox  may  be  avoided  here,  by  faying,  that  tho*  any  parti- 
cular offence  againft  our  neighbour  is  a  breach  upon  the  whole 
law  of  charity  ;  yet  the  nature  and  circuraftances  of  fome  of- 
feftecs  may  render  ihcm  jncr«  criminal  than  othcri :   Why 

tnay 


2^2  On  the  Extent  of 

ing  eternal  life.     Mmy  a  perfon  doiibtlefs 
reafons  thus  wkh  himlelf— ."  What  harfli, 

rigorous 

may  not  the  Cime  paradox  Vjc  ilfo  tvciied,  in  the  o'd  way,  by 
faying,  that  tho"'  every  tranfgrefTion  if,  in  a  for:,  the  violation 
of  all  Gobi's  law  in  gereral,  as  it  is  a  violation  of  that  one  ge- 
neral authority,  on  which  all  laws  depend  ;  yet  the  nature  and 
circumllances  of  fome  fin?  againft  this  one  great  authority, 
"may  render  them  more  heinous  than  others  ?  "  To  feme  men 
*>  who  have  plain  fcnfc,  and  can  follow  it,"  there  will,  per- 
haps, appear  no  more  abfurdity  in  this  latter  method  of  folving 
the  difficulty,  fo  far  as  it  relates  to  the  Jioical  paradox,  than 
there  will  appear  in  the  former. 

And  tho'  his  Lordfliipis  pleafed  to  fay,  that  "  the  tpoftle's 
*'  inference  in  the  latter   part  of  the    [iith]    verfe,  does  not 
•*  anfwer  to  the  principle  laid  down  in  the  former,"  in  the  old 
way  of  interpretation  ;  I  mull  beg  leave  to  think  it  arfwers  m 
well  thereto,  in  this,  as  in  his  Lordftiip's  interpretation  :  Tho' 
One  would  not  dilTent  from  fuch  an  acknowledged  mafter  of 
reafon  and  critical  learning,    but  with  caution    and  diffiience. 
This  1  ilh  verfc  evidently  contains  the  grounds  of  the  affertio n 
in  the  preceeding  verfe,  I'/z,  Thnt  wb'>foever  (Jfends  in  one  point 
is  guilty  of  all    [paints.]    And  confidered  in  this  light,  ihc 
meaning  of  the  inference,    Thou  art  become  a  tranfg'-ej[for  of  the 
taw,  mull  be  this,  Thou  art  a  tranfgrefibr  of  the  mhule  law,  {o 
IS  to  make  thee  ^^^///j  of  all ;  as  it  is  exprefTcd  ver,  lo.     Thi$ 
1j  the  defign  of  the  argument,    both  in  his  Lordfliip's  method 
"of  interpretation,    and  in  the  other  ;    it  is  common  to  thera  : 
O.ily  his   Lordfhip  confines  the  words,   guilty  of  ail,    to  the 
great  law  of  charity  ;  the  perfon  fpohcn  of,  is  guilty  of  break- 
ing that  tvhole  law,    tho'  not  of  all    laws  in  general      And  i- 
greably  hereto,  his  Lcrdffiip.  by  a  tranf^reffor  of  the  law,  ver. 
II.  underftands   "  a  trsnfgrefror  of  this  whole  law,    7h  u  Jhah 
"  /tffv,"  Arc.     So  that  in  both  methods  of  interpretation,  the 
inference  in  the  latter  part  of  ver.  1 1,  muft  anfwer,  not  only  to 
the  principle  laid  down  in  the  former  part  ;  but  alfa  correfpond 
to  the  Propofirion  to  be  proved,   r/z,  that  he  who  offends  in 
we  p')int  is  guilty  cA  all  (points.)     And  the  qneltion  is,  Howr 
this  inference  anfwers  better,  either  to  the  principle  in  the  for- 
mer part  of  the  verfe.  (which  is  the  mrdium  to  prove  the  pro- 
pofition,)or  to  the  propofition  itfclf,  upon  his  Lordfhip's  hypo- 
thefii,  than  upon  the  old.     UfXJn  the  old  one  the  argument 
flandi  thus.    The  one  great  Lawgiver,  on  whofc  authority  all 

laws 


Evangelical  Obedience.  323 

rigorous  do<Srine  is  this,  under  the^^^-SfiRM, 
doyts  '  difpenfation  of  the  gofpel  !  MiSl  I       X. 
Y  2  forfake ' 

Jaws  depend  ;  and  who  has  faid,  Do  not  commit  adultery, 
has  faid  alfo  do  not  kill  :  Therefore,  if  thou  doft  not  commit 
adulcery,  but  yet  killeft,  thou  art  a  tranfgreflbr  of  his  whole 
law  ;  fo  that  thou  zxi  guilty  of  all[po\x\is]  thercaf  j  /.  e.  as  thou 
violatell  that  one  authority  which  extends  equally  to  all  points. 
If  the  inference  does  not  anfwer  to  the  principle,  ( or  medium ) 
or  to  the  propofition  to  be  proved,  in  this  way  :  Let  us  fee, 
whether  it  anfwers  to  either  of  them  any  better,  in  his  Lord* 
Jhip's.  Upon  his  hypothefis,  the  thing  to  be  proved  is,  That 
whofoever  offends  agninfi  hi:  neighbour  in  one  point,  breaks 
l\i^  whole  law  of  charity  ;  or  is  guilty  of  all  [points  of  that 
royal  law.]  The  principle  or  medium  of  proof  (in  his 
Lordftiip's  tranflation)  is  this — '*  Tor  tlie  law  tuhich  faidy'* 
&c.  And  the  argument,  I  humbly  conceive,  mull  iland 
ehus— The  fame  royal  law  which  *'  has  forbid  you  killing 
••  your  neighbour,  has  likewifc  forbid  you  doing  any  aft  to 
"  the  hurt  and  detriment  of  your  neighbour"  :  Therefore  if 
thou  doll  not  kill  thy  neighbour  ;  but  yet  injured  him  in  any 
9ne  refpedi,  thou  art  become  a  tranfgreflbr  of  this  zuhole  law  g£ 
charity  ;  fo  that  thou  art  guilt"^  of  all  [points]  thereof;  /.  y. 
as  thou  violatell  that  one  royal  law,  which  extends  equally  to 
all  points  of  focial  duty  and  benevolence.  This  is  evidently 
the  true  Hate  of  the  argument,  upon  his  Lordlhip's  hypothefis  \ 
but  1  muft  confefs  I  am  not  able  to  fee,  that  the  inference  an- 
fwers any  better,  either  to  the  principle,  (or  the  medium  of 
proof)  or  to  the  propofition  to  be  proved,  in  this  method  of 
interpretation,  than  it  does  in  the  old.  If  it  does  not  follow, 
that  becaufe  all  laws  depend  upon  one  and  the  fame  authority 
of  God,  therefore  he  who  tranfgrefTeth  one  law,  is  a  tranfgref- 
for  of  the  whole  law,  or  guilty  of  all  [points  ;]  it  feems  not  to 
follow,  that  becaufe  all  particular  focial  duties  are  com  pre* 
hended  in  one  and  the  fame  law  of  charity,  therefore  he  who 
tranfgrefTeth  one  branch  of  that  law,  is  a  tranfgrelTor  of  the 
whole  of  k,  or  is  guilty  of  all  [points]  thereof.  There  feem» 
to  be  as  much  "  occafion  for  niceties  and  diflindlions"  in  one 
cafe,  as  there  is  in  the  other. 

His  Lordfhip  judges,  that  his  tranflation  "  Tor  the  Idttt 
which  faid^^  inllead  of — ¥or  he  that  faid  y  removej  the  difficul- 
ty which  there  is,  otherwife,  in  this  paffige.  Hcwever  he 
candidly  allows,  that  "  Uie  words  in  the  original  are  of  doubt- 

•Mttl 


324  On  the  Extent  of 

SER\f.  forfake  every  known  fin  ?  or  clfe  lofe  my 
X.   ^  foul  at  lall  !  Tho'  I  difregatd   one  of  the 

com- 

*'  ful   interpretation;"    as  thcv  cei-tainly  ^e.     And  fi  nee  the 
term  l:7tv,  V.  not  in  the  original  ;  and  ihc  Gruh  p;»rticip!c  may 
be  as  well  referred  to  th^t  Onr  Lr.tvj^iver,   exftcfly  mentioned 
by  9t.  Jafn^i  in  this  epilllc,  as  to  the  law  i(fcif,    v,hcther  the 
toyd  lam,    or  the  law  in  its  utmoft  extent  and  latitude  ;  there 
fccms  to  be  no  real  necefTiTv  for  departing  from   the  common 
franflation.     Bur  admi'ting  hi-Lord(h'p's  trarflation  to  be  pre- 
ferable, it  \i  not  eafy  to  fee.    how  this  helps  the  matter  in  any 
degree.     For  what  is  the  !a  v  ?  or  what  can  it  fay,  cor.fi::crca 
irtdcpcndently  of  the  will  and  authority  of  (he  One  I.atc  giver  ? 
Thus  abftraftly  confidercd,  ir  lays  us  under  no  obligation  :  nor 
dan  it  be  broken  in  a  moral  of  religious  fcnfe.     It  is  only  ink 
tnd  p<ipfr,  if  written  ;  only  J'ounJy  if  articulately  proncur.ced  ; 
— cvfen  tho'  pronounced  in  'fhundtr^  as  at  Sifidi.     So  that  the* 
the  true  critical  rerdering  were,     *'  Fcr  the  Inw  zchich faidy"* 
Sec  as  his  Lordfliip  judges  it  is  ;    yet  we  are  obliged  to  recuf 
to  the  will  and  authority  of  the  Law  giver  ;    and   to  corfider 
Him  as  fpcaking  to  us  in  and  by  the  law.     The  law,  ilridlly 
fpeaking,  is'only  the  will  of  the  Legifliior,  in  fome  way  or  0- 
iher  tnade  known  to, us  :  And  this  equally,  whether  the  royal 
kw  of  chirity  only,    be  intended   by  St.  James,    or  the  zvhilt 
law  of  God  in  general.     So  thsit  thV  his  Lordfhip's  tranflation 
were  received  ;    yet  this  would  not,    I  humbly  conceive,  in 
any  degree,  tend  to  eftab'ini  his  fenfe  of  the  apoft'e's  do£lrine, 
or  to  overthrow  the  common.    This  ft  cms  to  be  no  more  than 
a  rrrW  criticifm  ;  which  cannot,  in  the  prefent  cafe,  ( tho'  it 
might  in  m^ny  others )    make  the   leall  alteration  in  the  fcnfe 
tncf  true  defi'n  of  the  writer  :    Settle  ^\\\^  poi-it  how  you  will, 
eith'ir  one  way  or  the  other  ;  yet  the  refult  will  be  exa(flly  the  • 
fame  at  lad. 

It  maft  be  added,  (becaufe  his  T.ordfhip  lays  ftrcfs  upon  it ) 
that  thV  St.  James  is  certainlv  fpeaking,  in  the  prccecding 
context,  more  dire6^Iy  concerning  the  great  hw  of  charily  and 
the  focial  duties  ;  yet  this  docs  not  fccm  to  he  a  fufficicni  ground 
for  underflmding  him  in  the  loth  and  i  'th  v  rics,  *«s  fpeak- 
ing of  that  royal  law,  and  of  thcfc  duties,  cx'i'ufive-y  of  others. 
The  reafoning  here, may  be  natiirallv  extended  to  all  other  laws, 
bH  other  branches  of  duty  ;  and  flill  be  is  go"d  and  conclufive, 
as  if  it  were  rd^rained  to  the  law  and  duties  of  charity.  And 
there  i5,  perhapj,as  ud/  «  con!:cxioa  bctwixc  «U  chrilliAn  vir- 

tuct 


Evangelical  Ohedience*  325 

commandments;  yet  certainly  my  rdigi-^SRM. 
QUs   obfervation  of  all  the  reji,    v/ill  turn      X. 
Y  3 

tues  In  general,  fo  that  fhey  may  be  refoJved  into  cfie,  viZ' 
that  of  Jilial  love  avd  revcrencs  to  the  One  great  ^nd good  Lew- 
giver  ;  as  there  is  a  connexion  l>ecw?xt  all  the y*^;^/ virtues,  To 
that  they  may  be  refolved  into  that  one,  of  ioving  our  leigbtour 
as  fiurf elves.' — ^~ 

Upon  the  whole  ;  <vhatever  of  difficulty,  or  paradox,  there 
is  in  this  pafTage,  in  the  old-method  of  interpretation,  it  fecnw- 
evidently  to  remain,    in  his  Lorafliip's.     For  it  is  particularly 
to  be  obfervcd,  (tho*  his  Lordfhip  has  not  mentioned  it)  That- 
when  a  man  who  tranfgrcficth  in  one  point,  is  faid  to  be  guilty- 
of  all  ;  the  word  all  is  plu7-iil  in  the  original  ;    and  fo  cannot 
naturally  be  refered  to  any  c»e  general  law.     It  is  ufed  in  op- 
pofition  to  the  cne  point,    or  cne  rejpeHy    in  the  prcceeding 
claufe  :    And  the  obvious  conftrudion  is,    that  whofoever  of- 
fends thus  in  A/zf  point,  15  ( in  fome  fetife  or  other )  guilty  in  <7// 
points.     The  grand  difficutty   really  lies  here  :    And  thi*.  I 
humbly  conceive,   is  not,    in  any  meafure,   lefiened  by  his 
Lordfhip 's  obfcrvations.     I'or  tho'  you  admit  his  propofed 
emendation  in  the  verlion  ;    tho'  you  admit  all  which  he  fays 
upon  the  context  ;  tho'  you  allow,  that  St.  James  is  fpeakirig 
only  of  that  royal  law  of  chari^  ;  ( which  extends  to  all  pointt  ■ 
of  focial  duty,  and  prohibits  all   kinds  of  injury  to  your  neigh-  • 
hour)    iho' you   concced  all  this.    Hill  the  quefiion  returns,' 
Why,    or  in  what  fenfi^    he  who  offends  \x\  one  point  of  this  ' 
great  ro'^al  lav.\  mull  needs  be  a  trangrefTor  of  the  v^hdle  of  thit  ~ 
law  ?    or  quality   as  to/?//  points  thereof?    This  remains  as 
njuch  a  diificuky,    upon  the  iuppofition  that  the  great  law  of' 
charity  only,  is  here  treated  of  ;  as  it  is  upon  the  old  fuppofi- ! 
tion,  that  the  apoflle  is  fpeaking  of  God's    law  in  general,' 
All  God's  laws  may  be  confiJered  as  one  general  law,  confilt- 
ing  of  various  points,  or  branches  ;    as  well  as  all  the  particu- 
lar.laws  of  jullice  and  charity,    maybe  reduced  to  that  one, 
royal  law,  'fbou  Jb alt  love ^  &c.     Nor  has  the  apoftle's  rcafon- 
ing,  ver.  1 1.  -anv  more  obvious  a  tendency  to  prove,  (on  his 
Lordfhip's  fuppjfition)  that  he  who  offends-  in  one  point  of  the 
general  law  of  love,  is  a  tranfgreffor  of  the  whole  of  that  law, 
or  guilty  of  4//  ;    than  it  has  to  prove,    (on  the  other  fuppoil- 
tion)  that  he  who  offends  in  ove  point  of  God's  general,  uni- 
verfal  law,  is  a  tranfgrcfTor  of  the  whole  of  that  law,  or  guilty 
♦f<?//.    The  rcafgning,  I  hgmbly  conceive,   receives  no  ad- 

•litiontl 


On  the  Extent  of 


Serm.  the  ballance  in  my  favour.     A  merciful 
X.      God  will  not  caft  me  off  forever,  for  in-* 

dulging 

ditional  clearaefs,  weight  or  cogency,  by  fuch  a  change  of  the 
fuppofiiion.  For  there  is  lliil  a  general  law,  corfiiling  cf  in- 
numerable pirti^  or  branches,  the  tobJe  of  which,  it  is  laid,  is 
broken,  by  him  that  ofFends  in  one  point  of  it.  And  whether 
it  were  The  low,  which  faid,  or  the  Laicgiver^  which  faid, 
Tbtu  Jhalt  not^  Sec.  this  makes  not,    fo  far  as  I  am  able  to  fee, 

the  lead  aheration  in  the  cafe. 

That  which  makes  this  paffagc  appear  fo  paradoxical  as  it 
does  to  many,  is  a  palpable  milUkc  of  St  Jamci't  fcnfe  ;  in 
fuppofing  him  to  afi'crt  fomething  which  he  does  not  ;  viz.. 
that  offending  in  ovc  point,  or  as  to  one  particular  law,  is 
what  makts,  renders,  or  conjliiutes  a  man  guilty  with  reference 
to  all  others  ;  or  •'  that  an  offence  againft  one  law,  is  a  breach 
*'  of  all  law?,  however  different  they  are  in  kind  or  degree/' 
This  would,  indeed,  be  rather  a  contradiction  ihan  a  paradox  ; 
and  equally  io^  whether  faid  only  with  reference  to  the  vari- 
ous points  of  the  royrtl  lata  of  love  ;  or  to  the  various  branches 
of  God's  law  in  general.  Bi^t  the  apollle  afferts  no  fuch  thing 
as  either.  He  afferts  only,  that  the  man  who  thus  offends  in 
cne  point  is  [really]  guilty  of  all  ;  and  that  he  is  a  tranfgrcffor 
of  the  [whok]  law  :  Which  is  quire  a  different  thing  from 
faying,  that  in  that  very  aS^  by  which  a  man  offends  againft 
one  precept,  he  offends  againft  all  tl.c  icll.  Let  us  therefore 
keep  to  the  very  words  of  the  ajx)ftle — •'  He  is  guilty  of  ail." 
But  how  ?  in  what  fenfe  guilty  f  Certainly  he  does  not  exter- 
nally difobcy  all  the  laws  of  God  :  For  the  fame  man  is  fup- 
pofeil,  in  the  former  part  of  the  verfe,  lo  keep  the  nbole  law, 
[outwardly]  with  one  fmgle  exception — Now  look  to  the  26th 
vcr.  of  the  prececdirg  chapter  ;  and  there  you  will  find  a  furc 
and  eafy  clue  to  the  apoftle's  meaning  :  If  tiny  man  limong  yau 
fcem  to  he  religious,  and  bridlctb  not  his  ter.gue^  that  mms  reli- 
gion is  rain.  Offending  in  that  one  point,  or  giving  a  wicked 
licence  to  the  tongue,  is  a  proof  that  all  a  man's  religion  is 
vain  ;  however  religious  he  vt\z\  feen  to  himfclf  cr  others  to 
be  :  Yea  tho'  he  /ten  to  keep  the  tvboie  law  in  other  refpcfta, 
he  deccivetb  bn  own  beart  j  and  is  gudty  with  reference  to  all 
the  commandments  :  For  fmce  fuch  a  man  does  not  truly  and 
piouily  obfcrvc  any  of  the  commandments  ;  but  his  religion  if 
ail  vatn  ;  certainly  he  is  guilty  in  all  points  ;  or  with  relation 
to  all  Uie  commaadioents.    For  there  is  reaUy  no  medium  be- 

t\v;x: 


Evangelical  Obedience.  327 

dulging onekift  only,  when  I  fo lincerely  Serm. 
ferve  him  in  the  general  colirlc  of  my  life.      X. 
"  Y  4  That 

twixt  truly  and  pioujiy  keeping  the  commandments,  and  renlly 
breaking  them.  Such  a  man  is,  therefore,  guilty  of  ail  ;  a 
tranfgrefibr  of  the  whole  Itsv.  Tho'  he  does  not  iranfgrers  llie 
whole,  BY  offending  in  one  point  j  {  which  it  were  abfurd  to 
fuppofe)  yet  his  thus  oftcnding  in  one  point,  is  a  proof  and  c- 
videhce  of  his  being  wicked  and  hypocritical  at  the  bottom. 
And  an  evil  and  wicked  heart  is  more  properly  a  contradidion 
to,  and  a  tranfgrejji'jn  of,  all  God's  commandments  ;  than  any 
external  conformity  thereto,  without  a  pious,  good  heart,  is 
obedience  to  them. 

For  the  farther  illuftration  of  this  paflagc,  it  is  to  be  obferv- 
cd.  That,  upon  the  fooiing  of  ot^t^  law,  any  fingle  deviation, 
tho'  but  for  a  moment,  and  in  the  leafl  point,  would  render  a 
man  a  tranfgreflbr  of  that  zobole  convenant  of  works  ;  or  of 
that  whole  law.    The  whole  law  in  this  cafe  would  be,  in  fuch 
a  fenfe  one  ;  [one  covenant  ;]  that  it  muft  be  cither  wholly  kept, 
or  wholly  violated,  by  every  pcrfcn  undej  it.     There  could  be 
no  medium  here.    Such  a  um!")  is  of  the  very  nature  and  effence 
of  a  difpenfation  merely  legal.     But  the  apoHle  is  here  fpeak- 
ing  to  Chriftians,  upon  chriilian  principles  ;  the  principles  of 
evangelical  grace.  And  tho'  he  ules  the  terms  law^  in  the  lor.h 
and  1 1  th  verfes  ;  yet  he  means  the  chriilian  law,  as  contradif- 
tinguifhed  from  the  Mo/aic  covenant  of  works  :    This  he  calls 
the  lazo  0/ liberty,  ver.  12.     And  there  is  really  fuch  an  unity 
even  in  this  covenant  of  grace  alfo,    that  it  mull  be  either 
wholly  kept,    or  wholly  broken,    by  each  man  that  is  under  it. 
This  appears  from  the  condition  of  it,  on  our  part  :  Which  is 
faith,  in  that  comprehenfive  fenfe  in  which  the  word  is  oftea 
ufed  in  fcripture  ;    /.  e.  as   including  uprightnefs  of  heart  to- 
wards God  ;    which  every  man  is  either  poiTeffed  of,    or  not. 
So  that  every  man  either  tvholly  keeps,    or  zvholly  breaks  thi« 
covenant  of  grace.     This  uprightnefs,   or  fincerity  towards 
God,    is  oppofed  to  peffe6lion  on  one  hand  ;   and  both  to  r/- 
jined  hypocrify^  and  io prefumptuous  finning,  on  the  other.     It  is 
the  medium  betwixt  them.     No  fincere  chriilian  is  perfeft  ;  na 
one  is  an  habitual  tranfgreffor  in  any  one  point.     The  former 
is  incompatible  to  the  prefent  imperfefl  ftate  of  mankind  ;  the 
latter  is  inconGftent  with  fincerity  towards  God  j   or  with 
faith,  in  that  fenfe  of  the  term  before  alluded  to.     And  thefc 
ihiogs  being  confidered,  the  fenfe  of  ihis  paflage  will>  I  con- 

€«ivc, 


328  On  the  Extent  of 

Serm.  That  compaffionate  Redeemer  who  loved 
X.      rnen   fo  well   as  to  die  for  them,    can- 
not, furely,    be  ib   fevcre  to   mark   ini- 
quity againft  nie.    ^lo :    If  I  uprightly 

and 

ccivc,  be  intelligibly  cxprcfTed  ;  and  ibc  rcafoning  of  the  a- 
poftle  fct  in  a  true  and  convincing  li^hr,  in  the  fwllowing 
^amphrrje  of  the  icth  and  i  rth  veifes,  £.  d.  Wliofocvcr  Ihajl 
exurnallj  obfervc  the  whole  gofpcl  rule  of  life,  excepting  in 
one  point,  wherein  he  knowingly  and  prefumptuoufly  offends ; 
iho'  \\c  vmy  feem  to  be  religious,  yet  that  man  is  certainly  de- 
fticutc  of  fincere  piety  to  God  ;  his  religion  is  vais  ;  he  decei- 
ffffb  his  own  Heart.  This  is  an  evidence  that  he  obeys  time 
of  ihe  commandments  in  a  truly  ch'iftian  manner  ;  and  there- 
fore, that  he  is  guilty  with  rci'pcdt  to  a//  of  them  in  general 
For  remember,  that  the  fame  great  Lawgiver,  who  forbids 
murder,  forbids  adultery  alfo  ;  and  His  commands,  ^ou 
tnow,  are  equally  obligatory  in  all  cafes  :  So  that  whofoever 
truly  knows  and  loves  Him,  and  fincerely  reverences  his  au- 
thority, will  have  no  refervcs,  but  pay  a  facrcd  regard  to  all 
his  coinmandments.  And  therefore,  iho'  you  fhould  not 
ai^ually  commit  adultery,  in  the  common  jpr;?/;  fenfe  ;  yet  if 
you  commit  murder,or  live  in  the  practice  of  any  other  known 
fin  ;  ihi^  proves  you  to  be  fuch  contemrcrs  of  God  and  his 
authority,  as  cannot  be  fuppofed  tiuly,  and  in  a  chriftian 
manner,  to  obferve  any  of  his  laws,  howcve-  you  may  flatter 
jourfclves.  And  if  ycu  do  not  property  obferve  anv  of  them  ; 
you  muft,  of  confequcnce,  be  adjudged  tranfgrcfTors  of  the 
whvU  chrirtian  law  ;  and  guilty,  in  a  greater  cr  h(s  degree, 
with  reference  to  all  points  of  your  duty  in  general.  Sincerity 
anJ  piety  towards  God,  being  wanting,  you  are  nothing  ;  and 
are  cut  ofF  from  all  reafonable  hopes  of  falvarion,  even  tho* 
you  are  under  the  merciful  covenant  of  the  gofpel. 

I  HAVE  bten  the  longer  in  endeavjurirg  to  ihow  the  true 
fenfe  of  this  paflage,  and  wherein  the  force  of  St.  James't  rca- 
ibring  lies  j  becaufe  I  conceive  this  to  be  a  point  of  real  im- 
portance. Tho'  I  fhould  fcarcc  have  faid  any  thing  upon  it, 
m  the  way  of  cri'jii/n:,  but  as  4n  Apology  for  myfclf  ;  for 
pot  embracing  Bifbop  Shrhd's  new  interpretation  ;  Whofc 
[j'llllv  ]  great  name  and  character  fccmcd  to  demand  this  ;  and 
whofc  writings  are  (0  much  cHcemcd  amongll  us  ; — tho\  by 
none  more  th>n  by  hioii  who  ha^  (hut  prcfuioed  to  diifei^ 
from  his  Lordihip. 


Evangelical  Obedience.  jg^ 


^--i 


ancj  confcieiuionfly   obey  all  his  known  Sep m. 
precepts,    orie   only  excepted  ;   he  will      ^i- 
liirely  accept  this   obedience  ;  and  over- 
look this  one  tranlgreiTion,   on  the  Icore 

of  human    weaknels,   "    O  thou 

Hypocrite  !  Doit  thou  talk  of  thy  lincere, 
reUgious,  and  conlciehtious  obedience  to 
Chrift's  commandments,  whihl  thouac- 
knowledgeil:,  there  is  one  of  his  com- 
mandments which  thou  difregardcfl:  !  I 
tell  thee,  in  the  name  of  the  living  God  ! 
that  thou  doft  not  truly  2Li\d  properly  obey 
any  one  precept  of  the  gofpel,while  there 
is  any  one  which  thou  prefumptuoufly 
violateft  from  day  to  day.  Thou  decei- 
veft  thine  own  heart  :  Thou  art  a  tranf- 
grefTor  of  the  whole  law,and  guilty  of  all, 
rather  than  a  true  and  confcientious  ob- 
ferver  of  the  law,  in  any  one  refpecl.  If 
thou  hadft  a  real  principle  of  love  and  du- 
ty toChrift  in  thy  heart,  thou  wouldeft  re- 
gard all  his  known  commandments  ;  and 
not  think  any  of  them  grievous  :  Thou 
wouldeft  not  think  of  compounding  with 
thyCreditor  and  graciousBenefadtor  thus  ; 
but  be  defirous,  as  far  as  pofTible,  to  pay 
thy  whole  debt  to  him. — Thou  canftnot 
ferve  two  Mafters  :  Thou  canft  not  be 
half  loyal  to  thy  King  and  Redeemer,  and 
half  rebel  :  Thou  art  all  rebel,  'till  thou 
intirely  fubmitteft  -thy  will  to  His,  and 

makeft 


330  On  the  Extent  of 

Serm.  makefl  that  a  univerfal  rule  to  thee  to 
X.  walk  by  ; —  'till  thou  renounceft  that  be- 
loved lull,  which  caufes  thee  thus  to 
tranigrcfs  in  one  reiped.  However  thou 
mayelt  flatter  thy  felf,  this  fin  which  fo 
ealily  belets  thee,  is  the  lord  which  has 
dominion  over  thee  ;  and  thou  art  the 
Jervant  of  fin  unto  death — 

But  let  us  fuppofc,    for  the  prefcnt, 
that  the  terms  offalvation  w^erc  lels  rigo- 
rous :  Let  us  fuppofe  that  the  gofpel  had 
alTurcd   us,    that    provided   \iNe   heartily 
and  iincerely  obey   all   the  divine  com- 
mandments    excepting    one^     we     fhall 
be  faved.     Tho'  the  very  fuppofition  of 
our  heartily  and  confcientiouUy. obeying 
fomc  of  the  commandments,  while  we  fet 
any  one  of  them  at  nought,  is  abfolutely 
abfurd,  and  felf-contradidory ;  yet  I  will 
take  the  poflibility  of  it  for  granted  ;  and 
fee  what  fuch  a  gracious  diipenfation  for 
breaking  one  commandment  will  come  to 
— ►what  the  conlcqucnce  w^ill  be. — -  God 
being  thus  condefcending,  it  muft  be  pre- 
fumcd  that   it  is  left   to  every  particular 
man  to  chufe  what  particular  command- 
ment he  will  ftrike  out  of  the  decalogue  ; 
Which  will  be  that^  certainly,  to  the  ob- 
fervance  of  wliich,  he  is  the  moft  averfe  ; 
that  w^hich  the  moil  thwarts  his  own  par- 
ticular turn  and  temper  and  inclination. 

For 


Evangelical  Obedience.  331 

For  example,  one  man  has  aflrongandpe-  Skrm. 
culiar  diipolition  to  iXvc ai  ing  and  blafph-j-  X. 
my  ;  to  the  taking  of  God's  name  in  vain  : 
before  A/;/7,  the /^/;/W  commandment,  cer- 
tainly, falls  a  facriricc.  Another  is  pecu- 
liarly addicted  to  cozening  and  Itealii^.g  : 
He  ftrikcs  out  the  command  which  for- 
bids this.  Another  has  a  peculiar  difpo- 
fition  to  bely,  and  flander  his  neighbours: 
He  will  be  at  no  lofs  what  command- 
ment is  moft  grievous  to  him.  Another 
has  a  particular  pique  againft  \hefeimith 
commandment  ;  becaufe  he  cannot  en- 
dure to  be  under  fuch  a  reflraint,  with 
refpeft  to  his  neighbours  wives  and 
daughters,  as  that  lays  him  under.  Ano- 
ther is  very  cholerick  ;  and  could  often 
tafte  the  fvveets  of  bloody  revenge,  were 
it  not  faid,  T^hou  jhalt  not  kill-.  With  Him^ 
the  fixth  commandment  will  find  no  quar- 
ter :  And  fo  on — Every  man  wall  make 
a  facrifice  of  that  commandment  ;  of 
that  particular  precept  or  prohibition, 
which  ftands  moft  in  the  way  of  his  gra- 
tifying his  favourite,  mafter-paffion  ;  of 
that  which  would  keep  him  from  his  owft 
iniquity  ;  from  the /in  that  doth  fi  eaftly 
hefet  him.  Well  ;  God  is  fo  gracious  as 
to  difpenfe  with  the  obfervation  of  one  of 
his  commandments,  thus  far,  that  the 
habitual  tranfgrefTor  of  it,    fhall  not  be 

fubjefted 


33  2  On  the  Extent  of 

Serm.  fubjefted  to  condemnation  ;  but  obtaia 
X-  eternal  life',  thro'  the  merits  of  Chrift-, 
provided  this  habitual  finner  f'.oufiy  and 
confdenUoHJly  obferves  ail  tlie  other  com- 
mandments :  This  being  the  cale,  I  fay, 
it  follows,  that  every  man  may  give  full 
fcopc  to  himfelf,  as  to  that  particular  lull 
or  lin,  which  his  heart  is  moll  let  upon. 
And  he  Avill  doubtlefs  efteem  this  a  great 
and  bleflcd /^rrj;/<fg-(f,  which  he  enjoys  by 
the  GoJpel  ;    and  improve  it  accordingly. 

It  is, farther  to  be  obferved,  that  tliere 
is  no  one  great,  caixhnal  vice  or  impiety, 
to  which  one  man  or  another  is  not  more 
incUned,  than  to  any  other  :  And  every 
perfon,  by  the  prefent  fuppofition,  being 
permitted  to  prartice  that  one  iin,  which 
fuits  his  himiour  and  talte  the  beft  ;  it 
plainly  follow^s,  that  all  fins  are  permitted ; 
not,  indeed,  all  to  one  and  tlie  fame  man, 
but  one  to  one  man,  and  another  to  ano- 
ther. No  one  muft  be  fo  feltifh  as  to  en- 
grofs  and  monopolize  all  kinds  of  lin  : 
But  yet  all  men  may  take  them  all,  and 
fhare  them  amongft  themfelves  :  And  yet 
no  man  give  up  his  hopes  of  falvation  ! 

Now  let  me  alk  any  man  in  his  fenfes^ 
Whether  this  is  not  to  give  all  manner  of 
wickednefs  and  impiety  a  free  conrfe^  that 
they  may  run  and  bt glorified  ii\  the  world .^ 
Is  uot  this,  in  effe(ft,  to  open  the  gates  of 

the 


Evangelical  Ohediei^ce.  333 

the  bottomlefs  J>it,  for  a  monftrous,  hellijh  SeRM. 
fwarm  of  vices  to  iffiie  out,  and  overfpread  X, 
the  face  of  the  earth  ;  like  the  hcufts 
which  St,  John  faw  in  his  vifioTi,  doming 
up  from  thence  !  How  wretched  and  mi-^ 
ferable  ?  how  much  like  hell,  muft  thi^ 
world  be,  if  every  man  might  habitually 
bre^k  one  commandment  with  impunity  ? 
if  one  man  might  cheat  or  rob  •  another 
perjure  himfelf  ;  another  blafpheme  his 
maker  ;  another  commit  adultery  ;  ano- 
ther, murder  ;  and  fo  on  ?  Does  not  the 
prefent  fuppofition  tend  to  deluge  the 
earth  with  a  flood  of  wickednefs  and  vio- 
lelice.  For  fince  men  are  not  generally 
much  fet  upon  the  pmftice  of  more  fins 
than  one  ;  and  fince,  upon  the  prefent 
luppofition,  every  man  may  indulge  him- 
felf to  the  full,  in  one  ;  there  is  manifeftly 
but  little  difference  betwixt  giving  men 
A  licence  to  indulge  themfelves  in  that 
particular  y?;f,  which  they  are  the  moft  in- 
clined to  ;  and  giving  them  the  fame  li- 
cence with  refpe(^l  to  all  others.  Howe- 
ver different  the  two  fuppofitions  may  ap- 
pear at  firft  view,  they  come  very  near  to 
the  fame  thing  at  laft  :  So  that  you  had 
almoft  as  good  take  off*  all  the  reftraints 
and  obligations  of  religion  from  men's 
minds,  at  once  ;  and  tell  them  they  might 
be  faved,  altho'  they  habitually  violated 

all 


334  ^^  ^'^^   'Extent  of 

all  the  commandments  ;  as  take  off  that 
oWigation  in  one  refpec^t,  by  telling  them, 
they  iTiay  be  faved  altho'  they  pcrfevere 
in  the  breaking  oione  commandment.  Is 
not  fuch  an  indulgence  as  I  am  (peaking 
of,  abfolutely  repugnant  to  the  wifdom 
find  holincfs  of  God  ? — that  God,  who  is 
of  purer  eyes  than  to  behold  iniquity  ?  It  is 
certainly  repugnant  to  all  fober,  rational 
(:onceptions  of  God,  and  of  a  moral  go- 
vernment, to  imagine  that  He  gives  mea 
any  fuch  difpenfation  for  linning,  tho'  but 
in  o:jc  point  ;  or  that  he  will  have  mercy 
upon  thoie  who  thus  offend.  Nor  is  tliis 
lefs  contrary  to  the  exprefs  declarations  of 

the  gofpel,  than  it  is  to  fober  reafon. • 

But,  as  was  faid  before,  this  fuppofition 
itl'elf,  that  men  may  poffibly  obey  all  the 
commandments  of  God,  fmcerely  and  pi- 
oufly,  as  chriftians  ought  to  do  ;  and  yet 
prefumptuoiuly^  perfevere  in  any  known 
fin,  is  a  contradiclion.  There  is  no  true 
and  hearty  obedience  to  any  of  God's  com- 
mandments ;  there  is  no  truly  pious  and 
holy  principle  in  the  heart  of  a  man,  un- 
iefs  all  the  commandments  are  regarded. 
Piety  and  virtue,  or  evangelical  holinefs, 
is  a  uniform  chara(^tcr.  No  man  can  be 
habitually  pious  in  fome  refpeds,  and  yet 
habitually  impious  in  others  :  No  man  can 
truly  love  virtue,    as  fuch,  iu  fome  ia- 

lUnccs, 


Evangelical  Obedience.  335 

ftances,  without  loving  it  in  all.  He  may,  Serm. 
indeed,  do  many  pious  and  virtuous  ac- 
tions, if  you  confider  them  externally  ; 
and  view  only  the  furfaces  of  things  :  But 
God  looketb  at  the  heart  ;  and  while  that  re- 
mains rebellious  to  oie  commandment, 
God  accounts  the  tranfgrefTor,  as  he  real- 
ly is,  in  fome  fenfe,  guilty  of  all. 

Upon  the  whole  :  A  truly  good  man 
prefumes  not  to  fay  in  liis  heart,  "  Thefe 
commandments  will  I  keep,  becaufe  I  can 
do  fo,  without  much  trouble  or  incon- 
venience to  myfelf  ;  but  that  other  I  will 
difobey,  becaufe  it  is  irkfome  to  jflefh  and 
blood  ;  and  requires  great  felf-deniaU" 
This  is  evidently  the  language  of  ftub- 
bornefs  and  rebellion  ;  'tis  the  language 
of  an  heart  unfubdued  to  the  authority  of 
God  ;  an  heart  unanimated  with  love  and 
gratitude  to  Chrift  ;  an  heart  unfandlified 
by  the  Holy  Spirit  ;  and  therefore  unfeaJei 
to  the  day  of  redemption.  The  language  of 
a  truly  good  man's  heart,  istliis, — ."O  my 
God  !  O  my  Redeemer,  and  Saviour  !  I 
am  not  mine  own,  bvit  bought  with  a 
price  :  Therefore  will  I  be  -wholly  thine  ; 
I  will  glorify  God  in  my  body  and  in  my 
fpirit  which  are  his  ;  I  will  do  nothing 
which  thou  haft  forbidden  ;  I  will  re- 
nounce every  luft  however  dear  :  I  will, 
by  thy  grace  and  afliftance,  ujalk  in  all  thy 

corrh 


;(y  0/i  the  Extent  of 

'a.  crjiumandmcnts  and  ordinances  blamelefs^'-^ 
He  that  has  not  fuch  a  principle  of  univer-^ 
"^'  '  i'al,  unreferved  fubmiflion  to  the  will  or 
God  and  his  Redeemer,  rooted  in  his  heart ; 
iias  Kcne  that  is  truly  chrijiian  :  But  he  is 
Hill  alienated  from  the  life  of  God  thro  the  ig- 
norance that  is  in  him^  becaufe  of  the  hlindnefs 
of  his  heart. 

Having    thus  fhown,  That  chriftian 

piety  and   virtue  is  a  uniform,  univerfal 

principle  in  the  heart,  extending  itfelf  to 

cdl  the  precepts  of  the  gofpcl ;  fo  that  who- 

focvcr  tnily  obej'^s  in  one  inftance  does  fo 

in  all  inftances  ;    and  whofoever  difobeys 

habitually  in  one  refpeft,  is,  in  a  fenfe, 

fuilty  of  all  ;  I  proceed  now  to  give  a  more 

particular  defcription  of  this  obedience,  as 

it  is  found  in  the  heirs  offahation. 

i    It  appears  from  what  has  been  faid  a- 

bove,  that  chriftian   obedience  is  partly 

internal,  partly  external.     It  begins  in  the 

hearty  in  faith,  or  a  principle  of  real  piety 

and  virtue  feated  there.    Thence  it  diffufes 

itfelf  into  the  actions   and  lives  of  men, 

regulating  and  animating  all  their  out  ward 

deportment.     Thofe    who  are  really  the 

fubiec^ts  of  chriftian  piety,    or  evangelical 

h'>^inefs,  are  the  fame  men  ivithin,  that 

thev   are  vjithout,  or  in  appearance.     If 

you  could  look  into  the  breail  of  a  good 

jnan  you  would  there  fee  that,  wliich  cor- 

refponds 


Evangelical  Obedience.  337 

refponds  and  anfwers  to  his  outward  be-  ^^erm. 
haviour  j  the  latter  being  only  a  refem-  X- 
blance  and  copy  of  the  former  ;  tho*  one 
attends  the  other  as  certainly  and  invari- 
ably as  the  /hadow  docs  the  fubftance, 
there  being  an  infepatable  connexion  be- 
twixt them.  So  that,  on  one  hand,He  is 
certainly  no  chriftian,  all  whofe  religion  is 
within,  not  exerting  itfelf  in  a  good  exter- 
nal behaviour :  And,  on  the  other  hand, 
He  is  no  chriftian, all  whofe  religion  is  ex- 
ternal, having  nothing  which  correfponds 
thereto  in  his  own  heart  and  breaft.  The 
one  has  neither  the  pozver  nor  the  form  of 
godlinefs  :  The  other,  tho*  he  has  the 
form,  yet  he  denies  the  power  thereof; 
being  like  thofe,  whom  our  Saviour  com- 
pares to  "  ivhited/epulchres,  which  indeed 
appear  beautiful  outwardly  but  are  within 
full  of  dead  men's  bones,  and  of  all  un- 
cleannefs/* 

Again  :  As  the  precepts  of  the  gofpel 
may  be  diftributed  under  the  two  heads 
of  negative  and  pofitive  ;  /.  e.  Commands 
prohibiting  the  doing  of  fome  things,  and 
injoining  the  doing  of  others  ;  chriftian 
obedience  may  be  diftributed  into  negative 
and  pofitive,  likewife  ;  fo  as  to  correfpond 
to  theie  different  kinds  of  precepts.  The 
true  difciple  of  Chrift  accounts  himfelf  o- 
bligedj  not  only  to  abftain  from  what  his 
Z  Lord 


338  On  the  Extent  of 

Lord  has  forbiddc!ii,but  to  do  thofc  things 
which  he  has  required.  Accordingly  he 
avoids  with  care,  all  thofc  paths  which  he 
is  admonifhed  not  to  walk  in  ;  and  con- 
fciendoufly  pertonns  the  duties  which  arc 
mjoined  upon  him.  He  knows  that  in 
the  judgment  of  the  great  day,  according 
to  our  Saviour's  own  reprcfcntation  of  it, 
men  will  be  condemned,  not  only  for 
committing  thofc  criilics  \\  hich  the  gofpel 
has  forbidden,  but  alfo  for  oniittin^^  thofc 
duties  which  it  has  required  us  to  practice. 
He  is  therefore  cautious,  on  one  hand, 
left  he  ihould  trefpafs  againft  any  of  the 
negative  commandments  ;  and  careful  on 
the  other,  to  fulfill  all  the  duties  and  obli- 
gations'lying  upon  him. 

This  leads  me  to  obferve,  that  chriftian 
obedience  refpefts  both  the  ??:oriils  of  the 
gofpel,  and  the  pojithe  ifijl'itutions  of  it. 
A  true  difciple  of  Chrift  efteems  himfelf 
bound  to  conform  to  the/;;y?/7/^/^^  worfliip, 
and  the  ritual  or  ceremonial  part  of  Chrift's 
rehgion,as  well  as  to  that  part  of  it  which 
we  diftinguifli  therefrom,  by  the  name  of 
moral.  With  him,  every  thing  is  an  effen- 
tial  branch  of  duty  and  obedience,  which 
Chrift's  laws  have  aftually  and  plainly  in- 
joined,  by  whatever  name  it  is  called, 
whether  morality,  or  pofitive  inftitution. 
Indeed  die  obligation  is,    in  a  fenfc  moral, 

alUio* 


Rv angelical  Obedience.  339 

altho'  the  duty,  confidered  in  itfelf,  may  not  Serm. 
be  fo.     For  certainly  we  are  under  a  mo-      X. 
ral  obligation  to  comply  with  the  ivhole 
will  -of  God  and  our  Redeemer,    in  what 
way  foever  it  is  made  known  to  us  ;  whe- 
ther by  the  light  of  nature,  or  by  revela- 
tion and  pofitive  command.  I  do  not,  in^ 
deed,    alTert  that  a  chriftian  lays  an  equal 
ftrefs  upon  every  thing  which  Chrift  has 
commanded.    There  were  fome  weightier 
matters  of  the  law,  of  old  :   There  are  al- 
fo  fome  weightier  matters  of  the  gofpel 
now  :    And  our  Saviour  and  his  apoftles, 
have    evidently    made   tliis    diflindion. 
However,    a  fincere  chriftian  does  not 
think  any  of  his  Lord's  commandments 
of  fo  little  importance,  that  they  need  not 
be  obeyed.     There  is,    in  fliort,  no  trifle 
in  our  religion,  unlefs  you  will  fay,  that 
the  Author  of  it  was  a  Trifler  ! — All  the 
real  duties  of  it  are  folemn,  weighty  and 
important,  in  their  refpeftive  places  ;  and 
all  ftamped  with  a  divine  authority.   The 
whole  fyftem  of  chriftian  duties,    or  of 
chriftianity  reduced  to  life  and  praftice, 
is  like  a  goodly  fabrick,    arifmg  into  uni- 
formity,   proportion   and   beauty,    by  a 
correfpondence  and  due  adjuftmcnt  of  the 
various  parts.     A  Ikilful  JirchiteB  will  o- 
mit  nothing  which  might  contribute  to 
rfie  regularity,  the  ftrength  and  beauty  of 
Z  a  the 


3;^p  On  the  Extent  of 

Serm.  the  whole /»/7r,  merely  becaufc  it  is  not  a 
X.       main  pilar  \\\  the  building,  nor  a  part  of 
the  foundation.      Neither  will  a  wile  and 
good  man  neglecl:  any  One  dutN*",  under 
-the  vain  pretence,th>t  it  is  not  -Si  fundament 
'tal  one  ;   or  that  his  ipiritual  edifice  vnW 
Hand  (iron crenoii Hi  withoutit.  Andthofc 
who  cxcuie  thcnifclves  from  known,  plain 
duties,under  this  hypocritical  pretext,  will 
•find  that  they  have  not  buHt  their  houji  up 
on  a  rock,   but  only  upon  the  fand  ;   and 
'great  will  be  the  fall  thereof 
.    But  I  mult  be  a  little  more  particular 
ftill,in  this  account  of  the  chrillian  temper 
^nd  charafter,  as  it  refpecls  God,  our  Sa- 
viour, our  neighbour,  our  felvcs. 

The    fincere  Chriftian  has  an  undif- 
fembled  love  and  veneration  for  God,  as 
the  beft  and  greateft,    and  moil  glorious 
of  Beings.     He  heartily  rcfpeds  and  ho- 
nors Him  ;    is  thankful  for  His  mercies  ; 
trufts  and  hopes  in  Him  ;   and  prizes  His 
favour  above  all  things.     Hence  it  is  tq 
him  as  his  meat  and  his  drink  to  do  the 
will  of  his  Father,  who  is  in  heaven.  He 
is  patient  under  adverfity,    as  being  fent 
or  permitted  by  Him  for  wile  and  good 
ends.    In  profperity,    he  coniides  not  in 
the  uncertain  things  of  this  world  ;  but  in 
the  living  God,    who  giveth  him  all  things 
richly  to  enjoy.     He  is   truly  grateful  to 

Him, 


Evangelical  Obedience,  341 

Him,  as  the  original  author   and  beftow-  Serm. 
er  of  every  thing  good  ajid  defireable,       X. 
whether  pertaining  to  life  or  godlinefs.  *••    ^'"""^ 
He  is  heartily  forry  and  penitent  for  his 
iins  ;  confefling  them,  from  time  to  time, 
with  humihty  and  a  contrite  heart  -,  pray- 
ing for  the  forgivenefs  of  them,    in.  the 
fpirit  of  the  Tublkan  ;  and  imploring  the 
divine  afliltance,  tJiat  he  may  walk  more 
as  becomes  a  child  of  God  for  die  future, 
and  be  kept  by  his  pouuer  thro  faith  unto  faU 
nation.    To  which  end,  he  does  not  only 
fray^    but  ahb  i.mtch  ;    and  is  diligent  in 
the  improvement  of  all  the  means  which 
God  has  appointed,    in  order   thereto  ; 
thinking  it  great  prefumption  and  impiety 
to  truft  in  God  for  falvation,  in  any  other 
way  than  that  which  He  has  ordained.    , 
The  true  difciple  of  Chrift,  loves  Him 
alfo  in  lincerity  ;  and  heartily  efteems  and 
honors  him,  as  being  the  i?nage  of  the  in- 
vi/ible  God,  the  brightnefs  of  his  glcrj,  the 
exprefs  image  of  his  perfon.     He  conflders 
him  as  the  great  Ambaflador  and  Prince 
of  peace,  whom  God  fent  into  this  apof- 
tate,  guilty  world,  to  lave  finners  ;  to  lave 
that  Avhich  was  loft.     This    he  accounts 
ti  fiiif^ftil  fajing,  and  worthy  of  all  acfeptation ; 
as  good  tidings  of  great  joj  to  all  people.     He 
loves   and  honors  this  great  Minifler  of 
heaven,  as  One  who  has  fliown  the  moll; 
Z  3  amazjng 


34^  ^^  ^^^  Extent  of 

Serm.  amazing  kindnefs  and  condcfcention  to 
guilty  men,  in  becoming  incarnate  ;  in 
undergoing  poverty  and  reproach,  and 
enduring  the  contradiclion  of  jinners  aga'injl 
himfelf)  in  pouring  out  his  foul  unto  deaths 
and  bearing  cur  Ji>is  in  his  own  body  on  the 
tree.  The  true  difciple  of  Chrilt  cannot 
think  of  thefe  things,,  without  being  filled 
with  pleafing  admiration,  with  holy  gra- 
titude, love  and  joy.  And  having  a  fixed 
belief  of  their  truth,  and  a  thorough  fenfe 
of  them  upon  his  heart,  he  accordingly 
repofes  his  truft  in  Chrilt  for  falvation,  in 
fubordination  to  the  Father,  who  fcnt  hirti 
on  this  gracious  errand.  He  w' illingly  re- 
figns  himfelf  into  the  hands  of  his  great 
Redei^mer,  in  full  confidence  that  he  is 
able  to  fave  them  unto  the  uttermojl^  ivho  conic 
unto  God  by  him  ;  and  that  he  is  faithful  to 
keep  that  which  is  committed  to  him.  And 
knowing  that  God  has  exalted  him,  that 
he  might  be  a  Trince^  as  well  as  a  Saviour^ 
he  confiders  him  as  his  Lord  and  Sove- 
reign, whom  he  is  bound  to  obey  ;  and 
accordingly  fubmits  to  be  governed  by  his 
laws.  Without  this  he  knows  that  Chrilt 
can  profit  him  nothing.  However  this  is 
not*  the  only  motive  of  his  obedience  : 
Love  (i\K\  gratitude  to  One,  who  has  laid 
him  under  fuch  mighty  obligations,  are  a 
ftrong  incentive  thereto  ;  and  he  is  fenli- 

^         blc 


Evangelical  Obedience.  343 

ble  he  can  never  live  enough  to  i?/w,  who  Serm. 
has  died  for  him.  Prom  thele  and  fuch-  X. 
Hke  confiderations,  the  fmccre  Chriilian 
ehearfully  conforms  himfelf  to  the  com- 
Xjiandments  of  his  Redeemer  ;  often  cal- 
Ymg  to  mind  the  time  when  the  heavens 
which  have  received  him,  fhall  again  re- 
veal him  With  his  mighty  angels,  in  the 
glory  of  the  Father  ;  to  be  admired  in  all 
them  that  belieye  ;  and  to  render  tq  the  ir- 
reclaimable workers  of  iniquity,  accord- 
ing to  their  doings  :  The  contei^iplation 
of  which  final  fcene,  and  great  decifive 
day,  when  the  jnjjlery  of  God  Jloall  be  fini- 
Jhedy  fills  him  with  facred  awe,  mixed  with 
holy  hope  and  joy  ;  all  confpiring  to 
make  him  diligent  that  he  may  be  found 
of  his  Judge  in  peace,  rn^ithout  fpt  and 
blamelefs. 

Christian  obedience  may  alfo  b,e 
conlidered  with  particular  reference  to 
our  fellow-men.  A  chriflian  looks  upon 
all  men  as  his  brethren  by  nature  \  as  the 
offspring  of  the  fame  God,  the  common 
Father  of  alh  He  accordingly  bears  a 
hearty  good  will  and  benevolence  to  all  ; 
efpecially  when  he  reflects,  that  Chrifl  fo 
loved  them,  as  to  give  his  lije  a  ranfotnfor 
all.  This  extenfivc  charity  makes  liim 
bear  a  part  both  in  the  joys  and  forrows 
of  others :  He  is  not  an  indifferent,  uncon- 
Z  4  cerned 


344  ^^  ^^^  Extent  of 

oFRAf,  ccrncd  fpcclator  of  the  woes  and  calami- 
X.  ties  that  befall  his  fellow-mortals  ;  or  like 
the  rock  on  the  fea-fliore,  which  proudly 
looks  down  on  the  Ihipwreck  at  its  foot, 
without  a  groan,  or  lympathizing  tear. 
No  !  He  feels  for  all ;  iveef'tng  with  them 
that  weepy  and  rejoicitig  with  them  that  do 
rejoice.  As  he  has  opportunity,  he  does 
good  to  all  men  ;  but  ej feci  ally  to  therrt  that 
are  of  the  houj}'<old  of  faith.  He  is  fincerely 
defirous  of  ading  fuch  a  part  upon  the 
ftage  of  life,  as  may  render  him  fervicc- 
able  to  the  world,  whatever  ftation  pro- 
vidence has  afligned  him  ;  —  ferviceable, 
more  particularly,  to  thofe,  with  whom 
he  has  any  fpecial  connexion  or  inter- 
courfe.  He  therefore  proceeds,  accord- 
ing  to  his  capacity,  in  all  the  tranfactions 
of  civil  and  Ibcial  life,  by  the  rules  of  juf- 
ticc,  charity  and  prudence.  Is  he  a  civil 
ruler  ?  The  apoiUe's  defcription  is  exem- 
plified in  him  ; — He  is  the-  minijier  of  God 
for  good  ;  a  terror  to  evil  doers ,  atjd  a  praifc 
to  them  that  do  well.  Is  he  a  private  fub- 
je6l  ?  He  is  a  quiet  and  peaceable  one ; 
hcm^fabjvH  for  confcience  Jakcy  and  giving 
honor ^  to  whom  honor  is  due  ;  fear^  to  whom, 
fear  ;  tribute,  to  whom  tribute.  Is  he  a  pa- 
rent ?  He  is  a  kind  and  tender  one  ;  and 
endeavours  to  promote  both  the  prefent 
md  future  welfare  of  his  olTspring.     Is  l>c 


Evangelical  Obedience.  3^^ 

a  child  ?  He  honors  his  parents  in  the  Lord,  SsRM. 
knowing  that  this  is  right.  Is  he  a  mafter  ?  X. 
He  is  a  juft  and  reafonable  one,  remem- 
bring  that  he  alfo  has  a  niajier  in  keaven. 
Is  he  a  fervant  ?  He  is  faithful  and  diligent, 
with  good  will  doing  fervice  ;  knowing 
that  vjhat  good  thing  Jhever  a  man  doth,  the 
fame  h;^  pall  receive  of  the  Lord,  whether  he 
he  bond  or  free.  The  true  chriflian  is  juil 
to  all  men,  rendering  to  all  their  dues  :  He 
is  obliging  to  his  friends,  grateful  to  his 
benefadors,  placable  to  his  enemies,  com- 
panionate to  the  poor  and  afflifted,  lincere 
m  his  promifes,  faithful  in  the  perfor- 
mance ;  more  difpofcd  to  cover,  with  the 
mantle  of  charity,  the  faults  and  follies  of 
his  neighbours,  than  wantonly  to  expofe 
them.  He  does  not  judge,  and  condemn, 
and  ict  at  naught  his  brother,  merely  be- 
caufe  he  is  of  a  different  perfvvafion  in  re- 
ligious matters ;  this  common  praftice  be- 
ing as  contrary  to  the  fpirit  and  genius, 
and  to  the  exprefs  precepts  of  the  gofpel, 
as  either  drnnkennefs  or  Jlealing,  adulterj  or 
profane  fu  earing.  In  fine  here  ;  the  real 
Chriflian  loves  his  neighbour  as  himfelf; 
and  from  this  principle,  does  unto  all  men 
ivhatfoever  he  would  that  they  fould  do  unto 
him.  By  this  grand,  comprehenfive  max- 
im, he  regulates  all  his  focial  behaviour  ; 
even  in  thofe  cafes  where  exprefs,  pofitivc 

precept > 


34-6  On  the  Extent  of 

precepts  are  wanting,    as  well  as  thole 
wliere  they  take  place. 

Lastly  :  Chriltian  obedience  maybe 
confidered  with  relation  to  a  man's  felf. 
And  if  we  confider  it   in  this  light,  the 
true  difciple  of  Chrift  keeps  under  his  bo- 
dy, and  brings  it  into  fubjedion  :    Or  in 
tlie  language  of  St.  Taul  in  another  place, 
He,  thro  the  fpirit^  mortifies  the  deeds  of  the 
body.     The  rational  and   i'piritual  part  ia 
him  (  which  is  king  by  divine  right ^  \i\  the 
ccconomy  and  conihtution  of  man  )  bears 
fway  over  animal  nature,  refti'aining  the 
fubjet^t-paflions,  and  giving  law  to  them* 
No  fin  reigns  in  life  mortal  body,  fo  that 
he  obeys  it  in  the  lufts  thereof.     He  is  nei- 
ther a  gluttonous  man,  nor  a  wine-bibber, 
nor  an  unclean  perfan  ;    but  is  fober  and 
temperate  in  all  things,  as  one  that  drives 
for  the  maftery.     He  poflefleth  his  body 
^irbtf.  4.  in  /ancl  if  cation  and  honor  f ,  as  the  teviple  of 
ticir6.i9  ^^^  ^^'b  ^^^^ft  Xt  and  the  habitation  of  God 
*Epb.i.ii  thro"  the  Spirit  *. 

Thus  I  have  confidered  the  extent  of 
evangelical  obedience  ;  and  given  you  a 
fhort  defcription  of  it,  as  it  is  found  in  the 
hearts  and  lives  of  good  men.  It  is,  in- 
deed, only  the  out-lines,  and  fome  of  the 
moll  llrong  and  diflinguilhing  features  of 
the  new  ?mfiy  which  I  have  drawn  :  There 
is  not  time  to  fill  up  and  finifh  tlie  pidure. 

Some 


Evangelical  ObediencB.  347 

Some  perfons  would,  probably,  have  been  Serm. 
better  pleafed,  if  I    had   talked  more  of      X.    , 
high  flights,  and  raptures,  and  extaftcs^aml 
lefs  about  the  morality  of  the  chrilHan  cha- 
rader.     But  fuch  things,  in   this  kind  of 
painting,  'I  mud  confefs,  appear  to  me  to 
to  be  no  better  than  vain-  ornaments,   and 
fiounfiesy  aud  a  gaudy  drapery  ;  which  ra- 
ther obfcarc,  than  heighten  and  improve, 
the    beauties  of  a  piece.     The  chriitian 
character  is  fo  amiable  in  itfelf,    without 
any  thing  of  this  fort,  that  it  Hands  in  no 
need  thereof  to  recommend  it  to  thofe, 
who  have  a  true  and  jufl:  tafie.      It  is  not 
every  chriftian  that  is  caught  up  withSaint 
Taul,  into  the  third  heaven,  and  hears  un- 
fpeakable  words,  and  has  a   multitude  of  re* 
velations  given  to  him  :    And  many  that 
6YAy  fancy  this  is  the  cafe  with  them,  are 
lifted  up  above   mcafure  -,  thinking    them- 
itlvQifo  fpiritual,  that  they  have  no  need 
to  be  rmraL     In  fliort,  to  fpeak  of  things 
of  this  nature,  I  mean  of  thefe  flights  and 
raptures,  as  common  to  fmcere  chriftians, 
and  the  evidences  of  a  good  eftate,  (as 
many  do)  has  a  direcl  tendency  to  millead 
and  beguile  people  ;    but  none  at  all,  to 
edify  them,  or  make  them  wife  tofahation. 
For  which  reafon  I  have  chdfen  to  con- 
fine myfeif  within  the  limits  of  fl:ri6l,fober 
truth,  in  fpeaking  upon  this   important 

point. 


348  On  the  Extent  of 

DERM,  point.  Nor  can  I  think  that  any  man  has 
X.  a  right,  according  to  the  dochine  of  the 
golpeljto  look  upon  himfelf  as  a  favourite 
of  heaven,  and  an  heir  of  thepromifes,the 
temper  of  whofe  mind,  and  whofc  out- 
ward beha\'iour,  does  not  in  general  cor- 
refpond  to  the  account  given  above.  In- 
deed that  kingdom  of  God  which  is  with- 
in uSjConfifting  in  righteoufrfcfs  and  peace 
and  joy  in  the  Huly  Gholl,  is,  in  fome  rc- 
fpefts,  like  His  external  and  vifible  king- 
dom :  It  is,  as  a  gram  of  muftard  feedy 
(  which  is  the  kafi  of  all)  when  it  firft 
takes  root  in  the  heart  :  but  it  afterwards 
becometh  a  tree^  fhooting  its  branches  to 
heaven  ;  and,being  watered  with  the  dew 
thereof,  and  warmed  by  'the  influences  of 
Him,  who  is  a  Stin  as  well  as  Shield^  it 
bcareth  more  than  twelve  manner  of  fruit  j 
grateful  to  God  and  man.  Hence  it 
comes  to  pafs,that  all  truly  good  men  may 
not  be  able  to  fee,  with  equal  clearnefs, 
the  evidence  of  their  behisz  inch  :  becaufe 
this  muft  depend,  in  a  great  meafure,  up- 
on the  progrefs  they  have  made  in  good- 
nefs  and  holinefs.  However  the  neix^-born 
habe^  as  well  as  the  full-grown  man^  in 
Chrifl  Jcftis,  has  all  the  features  and  mem- 
bers of  a  child  of  God  :  Tho'  I  have  been 
fpeaking  of  the  chrilHan  temper  and  cha- 
ladcr  in  general,  -vvithout  dcfcending  to 

any 


'Evangelical  Obedience^  349 

any  fuch  niceties  \  which  feem  to  be  un-  Serm. 
profitable,  and  therefore  needlefs. 

I  HAVE  been  laying  before  you,  my 
Brethren,  t\v3it  law  of  liberty^  which  is  the 
rule  of  your  obedience,  and  by  which  you 
are  to  be  judged  hereafter  :  I  have  been 
holding  up  to  you  that  facred  mirrour, 
which  I  mentioned  to  you  in  the  begin- 
ning of  this  difcourfe,  in  order  to  your 
feeing  and  knowing  yourfelves.  Have 
you  looked  into  it  ;  and  beheld  the  true 
features  and  complexion  of  your  fouls  ? 
your  moral  and  religious  characters  ?  If 
you  have,  fuffer  me  to  be  fo  officious  as 
to  alk  you,  What  iiianner  of  men  you  are  ? 
Do  you  find  the  chriftian  temper  within 
)^ou,  fo  that  you  can  reafonable  look 
upon  yourfelves  as  being  in  a  ftate  of  fa- 
vour with  God  ;  and  rejoice  in  hope  of 
His  glory  ?  Do  your  confciences  bear  you 
witnefs,  that  your  hearts  are  upright  to- 
wards God  ?  and  that  you  come  up  to  the 
charatter  of  thofe  who  are  doers  of  the 
word  ?  to  the  character  of  Chrift's  faitliful 
difciples  ?  Has  the  gofpel  had  its  proper 
influence  upon  your  hearts,fo  that  you  do 
not  only  feem  to  be  religious,  but  are 
really  and  internally  fo  ?  Do  you  perform 
the  various  duties  required  of  you,  as  well 
as  abftain  from  thofe 7?^/  which  God  has 
forbidden  ?  Do  you  pay  a  due  regard  both 

to 


350  On  the  Extent  of 

Serm.  to  the  moral  2,r\(\  the  inJJituted  ^2.rt  of  chri- 
X.       flianity  ;  walking   in    all  the    ordinances 

^-"'^r'^  -nd  commandments  of  the  gofpel  I — thofc 
which  you  yourfelves  cannot  but  acknow- 
ledge to  be   fuch  ;  and  obligatory    upon 
you  ?  Do  you  love  God  above  all  things, 
efteeming  his  favour  as  life,  and  his   lov- 
ifig-klruhefs  as  better  than  lifel  Is  your  trea- 
fure  and  your  heart  in  heaven,  whither  thf. 
fore-runner  is  for  us  entered^   even    Jefus  F 
Do  you  fincerely  love  and  honor  your  Re- 
deemer :  Do  you  love  your  neighbour  as 
your  felvcs  ?  Are  you  jult  to  all  men  ?  for- 
giving? kind?  charitable  according  to  your 
own  capacity,   and  the   ncceffities   ofo- 
thers  ?  Do  you  honor  your  fuperiors  ?  Are 
you   condefcending  to   your   inferiours  ? 
Do  you  rejoice   in   the  profperity,   and 
mourn   in  the   adverfity,  of  others  ?  Do 
you  obferve  all  the  known  laws  of  fobrie- 
ty  and  temperance,  mortifying  your  7nembers 
luhich  are  upon  the  earth  ?    cherifhing  and 
cultivating  your  rational,  intelledual  part, 
and  lualkingin  the  fpirit  ?  In  fine,  are  your 
wills  fubdued  to  the  divine  authority  ;  fo 
that  you  make  the  known  laws  of  the  gof- 
pel the  rule  of  your  conduft  in  every  re* 
(pert  ?-— "  As  many  as  walk  according  to 
"  this  rule,  peace  be  on  them,  and   mer- 

^  Eph,  6.  "  cy,  and  upon  the  Ifracl  of  God  !  *' — .  * 
'^"  If  you  can    anfwcr  thefe   important 

queftions 


Evangelical  Obedience.  351; 

queftions  in  the  affirmative,  you  have  no  Serm, 
reafon  to  doubt  but  that  you  are  the  chil-  X. 
dren  of  God  ;  and  if  children^  then  heirs ^ 
heirs  of  God^  and  joint-heirs  with  Jefis 
Chrif,  to  an  inheritance  incorruptible  and  «;/- 
jdcfiledy  and  that  fadcth  710 1  away — If  you 
cannot  ;  you  have  certainly  no  ground  to 
think  yourfelv^es  Chrift's  true  difciples, 
fuch  as  he  will  own  hereafter,  when  he 
fhall  be  revealed  from  heaven.  If  there 
is  any  one  known  commandment  which 
you  habitually  violate,  you  have  no  lot  nor 
portion  in  this  jnatter.  And  if  any  fhould 
think  fuch  doftrine  as  this,  harp  and  fe^ 
"jere  ;  and  that,  according  hereto,  by 
far  the  greater  part  of  the  chriftian  world 
muft  be  condemned  ;  I  fhall  only  anfwcr, 
that  you  are  not  to  blame  me  for  this  :  I 
had  no  hand  in  making  the  terms,  upon 
which  God  offers  eternal  life  to  his  finful 
creatures  :  I  w^as  not  his  counfeller ;  but 
only  declare  to  you,  as  plainly  as  I  can, 
wiiat  thefe  terms  really  are — • 

But  however  rigorous  this  do6lrine 
may  feem  to  men  that  are  wedded  to  this 
world  ;  that  are  immerfed  in  fenfuality 
and  vice,  inflead  of  being  purified  in  the 
fountain  opened  to  wafh  in,  therefrom  ;  I 
doubt  not,  but  fome  of  my  hearers  judge 
otherwife  ;  and  can  truly  fay,  that  both 
Uieir  inward  temper,  aud  external  condud, 

correfpond 


352  On  the  Extent  of 

oERM.  corrcfpond  to  the  reprefenration  given  a- 
X  •       bovc,  of  evangelical  obedience.     Happy, 
^  thrice  liappy,  are  all  fuch  !  They  may  be 
afTured,  that  their  tranjgrejfions  arc  forgiven^ 
and  their//;;/  covered  \  that  they  ^vtjujli- 
fed  from  all  things  ;    that  there  is  no  con- 
demnation belonging  to  them  ;   that  they  are 
the  friends  of  the  great,  the  eternal  God  ; 
that  they  are  intitled  to  his  favour  in  life, 
in  death,  thro'out  eternity  ;  and  that  when 
He,  Avho  once  died  for  them,    and  unto 
whom  they  now  hve  by  faith,  fhall  appear 
the  fccond  time  roithout  fin^    they  flmll  alfo 
appear  with   him   in  glory  !     '*   For  he  is 
faithful  that  promifed. " — 

There  are,  probably,  other  Peifons, 
who  are  in  doubt  whether  the}'  come  up 
to  the  character  of  chrillians,  or  not. 
And  it  is  certainly  incumbent  upon  all 
fuch,  to  be  impartial  in  the  examination 
of  their  own  hearts  ;  and  to  grow  better 
than  they  are  at  prefent,  that  fo  thefe 
doubts  may  be  removed.  Poflibly  they 
may  be  truly  good  and  pious,  not\^  ith- 
ftanding  their  fufpicions  concerning  them- 
felves  :  It  is  alfo  poflible  that  their  fufpi- 
cions are  but  too  ivell  grounded  ;  and  that 
they  are,  at  leaft,  as  bad  as  they  fear  they 
are.  But  be  their  real  ftate  and  character 
"what  it  will,  it  will  certainly  be  no  difad- 
vantage  to  them,    to  endeavour  to  knovf 

what 


Evangelical  Obedience.  353 

what  it  is  ;  and  to  make  their  calling  ^wrf^E^M* 
eleBion  fure.  To  be  in  doubt,  in  lb  inte-  X. 
rcfling  and  important  a  point,  muft  needs 
occalion  great  dijiiuictnde  in  the  breaft  of 
ever}^  good  man  ;  but  it  may  be  of  fcital 
conlequcnce  for  the  vicious  to  come  to  a 
wrong  determination  as  to  themlelves  : 
And  this  is  what  they  are  in  danger  of, 
by  reafon  of  that  partiaUty,  which  is  fo 
natural  to  us  all  ;  and  to  which  vicious 
men  are  peculiarly  fubjeft. 

BuTnotwithflandingfelf-condemnation 
is  fo  irkfome  and  difigreabic  ;  yet  it  is  to 
be  feared  that  fome  cannot  avoid  it  ;  the 
conviftion  of  their  wickednefs  being  too 
full  and  flrong  upon  their  minds  to  be  re- 
filled, or  evaded.  Would  to  God  there 
were  none,  whofe  whole  temper  and  cha- 
racter in  general,  is  fo  directly  and  fla- 
grantly the  reverfe  of  the  chriftian,  as  ab- 
folutely  to  take  away  from  them  the  pow- 
er of  doubting  in  the  prefent  cafe  !  Can  he 
w^ho  neither  fears  (jod,  nor  regards  man  ? 
Can  the  profane  fvvearer  and  blafphemer  ? 
Can  the  thief  ?  Can  the  liar  ?  Can  the  re- 
viler  of  his  brethren  ?  Can  the  drunkard  ? 
the  adulterer  I  the  w^horemonger  ? — -Can 
a  perfon  who  knows  that  either  of  thefe 
charatters  belongs  to  him,  make  it  a 
quejlion,  whether  he  is  a  chriftian,  or  not ! 
whether  he  is  intitled  to  the  great  and 
A  a  precious 


354-  ^^  ^^^  Extent  of 

Serm.    precious  promifes  of  tl:ie  gofpel  !  whether 
X.       he  is  a  foil  and  heir  of  God,    and  a  joint 

^'^^^  heir  with  Chrift,  to  the  heavenly  inheri- 
tance !  No  :  it  is  impoflible,  if  he  looks  into 
the  pcrfetl  laiu  of  liberty)  and  into  liis  own 
heart,  at  the  lame  time  :  He  will  tind  his 
fin  'Written  ivith  a  fen  of  iron,  and  with  the 
point  of  a  diamond,  and  graven  upon  the  table 

t7cr.i7.i  of  his  heart.  ^  He  mnfl  know,  that  he  is 
not   of  God  ;    but  of  his  father  the  devil^ 

XJoh.z  44.  luhofL'  lufls  he  does.  X  I  ^^^'1  ^^^^  indeed, 
prefume  to  fay,  that  there  are  any  perfons 
of  fuch  a  flagitious  character  in  this  af- 
fembly  :  (  For  I  would  not  bring  a  railing 
accnfation  even  againft  the  devil,  tho'  I 
were  contending   with   him,    as  Miehael 

^7'^J^,v.g.  did,  about  th-  body  of  Mofes  ;  §  much  Icfs 
would  I  bring  fuch  an  accufation  againft 
my  brethren ;)  However,  One  may  venture 
to  fay,without  giving  jufl:  caufe  of  offence, 
that  there  is  feldom  fuch  a  number  of 
people  together,  in  any  part  oiChriflcndom, 
wliere  there  are  not  more  than  one,  or  t-ivoy 
or  ten  perfons,  to  wliom  no  better  a  cha- 
rafter  belongs — ^What  the  natural  pre- 
fumption  is,  therefore,  in  the  prcfent  llate 
of  the  world,  You  are  as  able  to  judge  as 

I The  matter  is  refered,    as  in  the 

prefence  of  Him,  who  is  acquainted  with 
all  our  ways,  to  every  man's  own  bread 
and  confcience. 

All 


Evangelical  Obedience.  355 

All  revealed  religion  is  an  appeal xo  Serm. 
the  reafon  and  eonfciences  of  men  ;  to  the  X. 
law  originally  written,  by  the  fijiger  of 
God,  upon  the  flefhly  tables  of  our  hearts. 
Chriftianity,  the  ivord  Avhich  you  hcai\ 
and  ought  to  receive  with  meekncfs^  is  a 
jl'ip  or  cyan  brought  from  heaven  to  earth, 
to  be  ingrafted  upon  the  natural^  iviU  olive" 
tree  ;  that  fo  you  might  bring  forth  fruit 
unto  God.  But  if  you  will  perverfely  tear 
out  this  cyon  ;  if  you  will  not  fuffer  it  to 
grow  ;  if  you  will  not  give  in  to  the  dic- 
tates of  your  own  hearts  and  eonfciences, 
but  will  thwart  and  contradict  them,  (as 
people  often  do)  what  remedy  can  be 
found  !■ — ^Tho'  one  arofe  from  the  dead^  you 
would  not  give  heed  to  him  ! — Let  every 
one  who  hears  me,  be  admonifhed,  there* 
fore,  not  to  rejed:  Mofes  and  the  Trophets^ 
Chrift  and  the  apoftles.  I  warn  you,  in 
the  name  of  that  God,  who  has  given  you 
your  reafon  and  moral  fenfe  of  things,  to 
reverence  your  felves  ;  and  not  to  put  your 
reafon  and  confcience  to  filence,  as  you 
value  the  falvatioH  of  your  fouls.  O  Man  ! 
God  is  greater  than  thy  heart,  and  knouueth  all 
things.  Thinkeft  thou,  then,  that  thou 
fhalt  efcape  his  righteous  judgment,  when 
thou  condemned  thyfelf ;  and  canft  not 
avoid  doing  fo  ?  I  will  not  appeal  even 
unto  defar^  in  this  interefting  caufe  ;  but 
A  a  2  to 


3  5^  On  the  Extent  of 

Serm.  t07^r/r/?/L;<f'j.  Under  a /c-r/^'t?/)' right  and 
X-  good  adininidration  of  things,  all  depends 
upon  a  right /r^;.^r;' of  mind  ;  upon  honef- 
ty  and  uprightncfs  of  Ibul.  Therefore  if 
thou  hall  not  this  temper,  thy  foul  is  left.  I 
Heaven  is  iliut  agaiiill:  thee,  whofoever 
thou  art,that  perliitelt  in  rebellion  againlt 
thy  God,  x\\y  Iledconcr,  thy j elf.  Turn  then, 
at  God's  reproof  ;  at  thy  Saviour's  reproof; 
at  thine  own  ;T/>r66/';  atthe  reproof  of  thine 
o^^vn  conjcience  ;  for  to  this  I  make  my   ap- 

.pcaL  Do  you  not  know  that  you  are  Jin- 
fiers  ?  Fly,  then,/^/'  refuge  to  lay  hold  upon 
the  hope  ft  before  jou';  that  fo  you  may 
have  that  ftrong  corfolat'ion,  whieh  refults 
from    the  gofpel,  to    them  that  hold  both 

fulth  and  a  good  confience,  inftead  of  hold'nig 

aIw  truth  in  unnghteoufnefs.     And  Behold  ! 

^that  God,whofe  righteous  laws  you  have 

,fp  often  broJ>en,  is  gracious  and  merciful ; 

^iwi-willirtg  that  you  fould  per  if .  If  you 
humbly  confefs  and  forlake  your  fins.  He 
Will  forgive  your  fins,  and  cleanle  you 
from  all  unrighteoufjK'fs,even  in  the  foun- 

itaiu.that  was  opened,  by  the  Roman  fpear, 
in    tjiy   Redeemer's  {idc  :  For  the  blood  of 
Chriji  clcanfeth  from  all  //;:.     Behold  !  He 

,\v)io  once  bare  your  fins  in  his  own  body 
on  the  tree,  and  is  (ince  "  palled  into  the 

.heavens,  Jeilis  the  Son  of  God,  '*  is  a  mer- 
c  if lil.'Mid  fit  hfil  hi<yh  pricfl,  iu  tilings  per- 
taining 


Evangelical  Obedience.  3*57' 

taming  to  God  ;  and  thofe  that  come  un- 
to him,  he  will  in  no  wife  call  out.     Be- 
hold !  that  blcffed  Spirit  of  promijiy  of  dif- 
cipline  and  comfort,  wdiich  3"ou  have   fo 
often  grieved  and  quenched,  and   driven 
away  from  you,  is  ready  to  return,  to  reft 
upon  you,  to  take  up  his  abode  in  your 
hearts  ;  and  to  feed  you  to  the  day  cfredemp- 
Hon.     Behold  !  "  there  is  joy  ill  heaven  o- 
ver   one  fmncr  that  repenteth  !"• — ^But  if 
neither   the  feverity  of  the  law,  nor  the 
grace  of  the  gofpel  ;   if  neither  the  fear  of 
hell,  nor  the  hopes  of  heaven  ;  if  neither 
the  terrors  of  divine  and  merited  wrath, 
nor  the  endearments  of  divine  unmerited 
love  ;  if  neither  of  thefe  things,  nor  all  of 
them  m  conjunction,  can  bring  down,  can 
foften  and  difToh'e   thy    ftony  heart ;    if 
thou  art  thus  abandoned,  thus  irreclaim- 
able ;  if  thou  hadft  rather  caufe  exultation 
and  triumph   in  hell,  amongft   the  angels 
of  darknefs,  than  rejoicing  in  heaven,   a- 
mongft  the   angels  of  light  ;    take  then, 
thine  own  courfe,  and  fee  what  the  end 
of  thefe  things  will  be- — ■"  the  end  of  them, 
who  obey  not  the  gofpel  of  God.  ''  *   In  *^^'^'^A 
vain  do  you  hope  for  mercy  upon  other 
terms  than  thofe, which  the  God  of  mercy 
and  of  truth  has  marked  out  to  you':  In 
vain  has  He  manifefted  fo  much  love  and 
compaflion  to  you  :  In  vain  has  He  given 
t\  Aa   ^  liis 


358  On  the  Extent  of 

Serm.  his  own  dear  Son  to  be  the  Saviour  of  the 
X.       world  :  In  vain  was  a  hodj  prepared iov  iiim, 

'^'^'^^r^^  in  the  di\  ine  counfel,  before  the  founda- 
tions  of  the  world  were  laid  :  In  vain  was 
he  made  manifeft  in  the  ficfh,  in  the////- 
nefs  of  time :  In  vain  was  that  body 
hung,  and  broken,  and  pierced  on  the 
crofs,  the  fun,  in  the  mean  time,  hiding 
his  face,  the  vail  of  the  temple  being  rent 
in  twain,  the  earth  quaking,  the  rocks 
rending,    the  graves    opening,   the   dead 

*  Luke  23.  ariling  :  *  In  vain  was  **  the  blood  of  the 

1^^^%.  27.  everlalling  covenant  "  poured  out  for 
5'»  52-  3^ou  :  In  vain  has  God  railed  his  Son  from 
the  dead,  ajad  given  him  glory,  that  he 
mi^ht  be  a  Prince  and  a  Saviour  :  In  vain 
is  the  forgivenefs  of  fins  that  arepaft,  thro* 
the  forbearance  of  God,  preached  to  you 
in  his  name  :  In  vain  is  all  this  done,  if 
you  will  not  accept  of  eternal  life,  upon 
thofe  gracious  terms  on  which  the  goipel 
oficrs  it  to  you  :  And  if  you  believe  it  can 
be  obtained  upon  any  otJier,  than  thofe  ol 
being  doers  of  the  word,  you  deceive your-^ 
cwnfehesj  and  your  faith  is  also 
VAIN  !  Remember  that  divine  admonition^ 
• — ."  Bccaufe  I  have  called,  and  ye  refufcd, 
"  I  have  ftrctched  out  my  hand,  and  no 
*' .  man  regarded  ;  But  ye  have  fet  at 
**  nought  all  my  counfel, and  would  none 
*'  of  my  reproof;  I  alio  will  laugh  at  your 

['  calamity, 


Evangelical  Obedience.  359 

"  calamity,  I  will  mock  when  your  fear  Serm. 

'*  Cometh  ;  when  your  fear  cometh   as      X. 

"  defolation,  and  your  deflruclion  cometh  ^-""v**' 

"  as  a  whirlwind  ;  when  dillrefs  and  an- 

"  guifh   cometh  upon  you.     Then  fhall 

"  they  call  upon  me,  but  I  will  not  an- 

^'  fwer  ;  they  Ihall  feek  me  early,  but  they 

"  Ihall  not  find  me  :  For  that  they  hated 

*'  knowledge,  and  did  not  choose    the 

"  fear  of  the  Lord.* — Therefore  fhall  they 

"  eat  of  the  fruit  of  their  own  way,  and 

"  be  filled  wth  their  own  devices,"  §  \^''^'  '• 

24—31. 


A  a  4  SERMON 


360 


SERMON     XL 


On  the  Dcceitfulnefs  of  the  Hearty 
<md  god's  pcrfed  Knowledge 
thereoi . 

Jeremiah  XVII.  9,  10. 

THE  heart  is  deceitful  above  all  tbh:gs^  and 
dejperately  ii'icked  ;  7uho  can  know  it  ? 

I  THE  LORD  fearcb  the  heart,  I  trj 
the  reins,  even  to  give  tverj  wan  accord- 
ing to  his  ways,  and  according  to  the  fruit 
Gf  his  doings, 

THERE  arc  tlircc  things  to  be  confi- 
dcred  iii  the  fubjcd  before  us  ; 
First,  What  is  implied  in  this  affer- 
don,  That  the  heart  is  deceitful  above  all 
things,  and  defperately  wicked  ;  {o  that  it  is 
extremely  ditficult,  if  not  impoffiblc,  ex- 
a(5lly  to  know  it  ? 

Secondly,  Wliat  is  to  be  undcrllood 
by  God's  fearching  the  heart,  and  trjing  the 
reins. 

Thirdly, 


Oit  the  Deceitfulnefs  of  the  Hearty  &c.     ^fy<i 

Thirdly,    The  end  hereof,  mmely^^^^^^* 
That  He  may  give  every  man  according  to     .XL 
his  wajSy  and  according  to    the  fruit  of  bis 
doings. 

These  things  comprehend  the  whole 
fubjecl,  which  is  to  employ  our  thoughts 
at  this  time  :  And,  being  confidered,  they 
v/ill  lead  us  to  fome  practical  reflections 
of  the  mod  important  and  interefling  na- 
ture. 

First,  Let  us  confider,  what  is  im- 
pUed  in  this  aflertion,  That  the  heart  is 
deceitful  above  all  things^  and  defperately 
-wicked ;  fo  that  it  is  extremely  difficult, 
if  not  impoffible,  exaftly  to  know  it. 

The  heart  of  man,  in  the  moral,  fcrip- 
tural  and  theological  fenfc,  intends  the 
mind,  or  foul  ;  that  living,  active  prin- 
ciple within  us,  \vhich  thinks,  ,  choofes, 
determines  ;  and  which  is,  properly  fpeak- 
ing,  the  agent  in  all  we  do,  whether  good 
or  bad,  the  body  being  only  its  inllru- 
ment  ;  intirely  paffive,  and  therefore  not, 
in  ftricl  propriety,  the  fubje^t:  of  any 
moral  or  religious  qualities  whatever. 
So  that  to  fay  the  hearts  of  men  are  de- 
ceitful and  wicked,  arid  to  fay  that  men 
are  fo  themfelves,  amounts  to  the  fame 
thing  at  laft.  And  accordingly,  in  com- 
mon difcourfe,wheh  we  fpeak  of  a  wick-; 
cd  and  good,  a  deceitful  and  honeft  heart, 

afcribing 


362  On  the  Deceitfulnefs 

Serm.  afcribing  one  to  one  man,  and  the  other  to 
XI.      another  ;   we  intend  hereby  to  diilijigiiifli 
'  betwixt  the  real  characters  of  men,  confi- 
dercd  in  a  religious  or  moral  view  ;    and 
to  give  to  them  relpcftively,  tliat  whicl: 
belongs  to  them  :  This  is  what  we  dellgn, 
in  this  manner  of  fpeaking,  however  un- 
jullifiablc  it  may  be,  to  make  {i^  free  witli 
our  neighbours,  charaders,  as  we  often  do. 
From  the  foregoing  obfcrvation,  it  is 
evident  that  when  it  is  faid,  that  the  heart 
is  deceitful,    ei'c.   it  cannot  be   intended, 
that  the  hearts  of. all  men  are  fo  :  For  this 
would  be,   in  eHec^t,    to  fay  that  all  men 
are  deceitful  above  all  things,    and  defpe- 
ratelj  wicked.     To  fay  which,  in  abfolute 
terms,  and  without  limitation,   would  in 
faft  be,    to  take   away  that  diltindion 
which  we  always  make  betwixt  the  cha- 
raftcrs  of  men,    faying  that  thefe  are  up- 
right and  good,  but  thofe  falfe  and  wick- 
ed :    Which  diftindion   betwixt  men,  is 
alfo  conftantly  fuppofed,  taken  for  grant- 
ed, and  afferted,  in  the  holy  fcriptures. 
Can  he  be  a  good  and  upright  man,  whofe 
heart  is  deceitful   above   all   things,    and 
defperately  wicked  !   If  he  can,  he  muft  be 
fuch  a  kind  of  good  man,  as  neither  fcrip- 
ture,  nor  common  fenfc,  knows  any  thing 
of:    So  for  from  it,    that  in  the  language 
of  fcripture  and  commoa  fcnfe^   to  fay 

that 


of  the  Hearty  &c,  363 

that  a  perfon's  heart,  is  thus  decettfitl^  thus  Serm. 
defperately  wicked,   is  to  charaderize  him     XI. 
as  a-  bad  man,  directly  the  revcrfe  of  him, 
whom  the  Icripture  ftyles  good  and  up- 
right.    We  mult  therefore,   either  totally 
confound    all    characters,    afTcrting   that 
there  are  no  fnicere  good  man,  or  elfe  w^e 
mufl:  acknowledge  that  thefe  words  in  the 
prophet,   are  fpoken  of  the  hearts  of  the 
wicked,  exclufively  of  others.     For  it  is 
abfolutely  impofliblc  to  fhow%  who  is  the 
good  man  in  diilindion  from  the  wdcked, 
or  who  the  wicked  man,    in  diftinclion 
from  the  good,  if  it  is  common  to  all  men 
to  have  hearts  that  are  fo  deceitful  and 
wicked.     You  can  fay  nothing  worfe  of 
the  worfl  men,   than  you  actually  fay  of 
the  beft,   if  you  apply  this  to  all  men  in 
general  :    So  that  either  your  diftindion 
betwixt  good  men  and  bad,  muft  be  vain 
and  groundlefs  ;    or  elfe  you  wreft  and 
pervert  the  fenfe  of  fcripture,   w^hen  you 
apply  this  worft  of  characters  to  all  men 
without  exception.     However,  it  is  not 
defigned  in  what  is  here  faid,  to  intimate 
that  the  hearts  of  any  men    are  perfcftly 
upright  and  good.     There  is  doubtlefs  a 
degree  of  deceitfulnefs  and  wickednefs  in 
the  hearts  of  the  beft.     But  the  fcripture 
does  not,  by  any  means,   authorife  us  to 
fpeak  in  fuch  ftrong,  general  terms,  as 

thefe 


364  On  the  Deceitfidfiefs 

Serm.  thcfc  ill  the  text, concerning  the  hearts  of 
XI.     thofe,   whom  our  Saviour  himlclf  diftin- 
'— -^^^     '  guidies  from  others,  by  faying,  that  they, 
•  Luke  8.  have  an  honejl  and  good  heart,   ^  Certainly 
'5-        no  one  riian  s  heart  can  be  both  honcfi  and 
good^  and  deceitful  above  all  things^  and  dcj- 
feratelj  'luickcd.     To  fay  both  thefe  things 
of  the  fame  perfons,  at  the   fame  time, 
would  be  as  palpable  a  contradic5iion  as 
can  be  named.     Were  a  man  to  tell  me, 
that  my  heart  was  "  deceitful  above  all 
things,   and  dcfperately    wicked,"    how- 
ever true  this-  might  be,  I  fliould  think  he 
called  me  nothing  better  than  a  Knave  or 
a  Villain  :  And  all  thofe  wiio  acknowledge 
this  of  their  oiun  hearts,  do,  in  reality,  ac- 
know^ledgethat  the  fame  charafler  belongs 
to  themfelves  ;    tho*  I  am  perf waded  that 
many,  who  exprefs  themfelves  in  this  man- 
ner, neither  deferve  fuch  a  charafter,  nor 
w^ould  be  w'iUing  to  take  it  upon  them :  As 
to  fome  others,  I  will  not  be  confident. — 
When   it  is  faid  in  the  text,  that  the 
heart  is  deceitful,  6'^.  it  is  evident  that  the 
prophet  had  they^zi^/more  efpecially  in  his 
eye,   whofe  general,  national  charaftcr  at 
this  time,  w^as  that  of  a  profligate,  abando- 
ned people,  in  the  common  grofs  fenfe  ; 
in  contradiflinftion  from  a  pious  and  vir- 
tuous people  :  Such  they  are  rcprefcnted 
to  be,  in  this  very  chapter  ;   and  particu- 
larly 


of  the  Hearty  8cc.  365 

larly  in  the  firft  verfe  of  it—"  The  fin  of  Serm. 
''  Jiukh  is  written  with  a  pen  of  iron,and  XL 
^'  witli  the  point  of  a  diamond  ;  it  is  gra-  '"-''v— ' 
"  vcn  upon  the  table  of  their  hearts,  and 
"  upon  the  horns  of  your  altars."  It  might 
well  be  faid  of  fuch  a  people,  in  general, 
that  their  hearts  vjcre  deceitful  above  all 
ihiugs,  and  defperately  wicked ;  tho*  there 
were,  doubtlefs,y3wd' men  of  an  7;^/'/^  and 
good  heart  among  them,  even  at  this  very  . 
time.  It  is  evident,  therefore,  from  the 
context,  from  the  commoii  ufe  of  words, 
and  from  the  real  diftinftion  which  there 
is  betwixt  characters,  (which  diftinftion 
is  conflantly  fuppofed  and  afTerted  in  fcrip- 
ture)  that  what  is  here  faid  of  the  hcart,is 
not  to  be  refered  to  the  hearts  of  all  men 
without  difli nation.  This  can  no  more 
be  fuppofed,  than  it  can,  that  when  ourSa- 
viour  fays,  "  Out  of  the  heart  proceed  evil 
*'  thoughts,  murders,  adulteries,  fornicati- 
"  ons,  thefts,  falfe-witnefs,  blafphemies  ;"§  ^  ,^''  '^* 
he  intends  to  reprefent  all  men  in  com- 
mon, as  being  murderers,  adulterers,  forni- 
cators, thieves,  falfe-fwearers,  and  blaf- 
phemers !  Which  certainly  he  did  not  in- 
tend, fince  none,  to  whom  either  of  thefe 
charafters  belongs,  "  fhall  inherit  the 
"  kingdom  of  God."  *  Indeed,  as  Avas  '^'''^' 
faid  before,  the  beft  men  are  not  perfeftly 
free  from  all  deceit  and  wickednefs :  But 

ftill, 


366  On  the  DeceUfulnefs 

flill,  to  be  deceitful  and  wicked  is  not  their 
general,  predominant  character  ;  but  the 
very  reverfe  of  it,  viz.  to  be  fincere,  up- 
right and  good.  ^ 

It  is  to  be  farther  obferved,  That  when 
the  heart  is  faid  to  be  deceitful,  the  pri- 
mary and  moft  direft  meaning,  probably, 
is,  that  it  is  deceitful  with  regard  to  other 
perlbns  ;  fo  that  they  cannot  know  it  per- 
fedly,  nor  fafcly  repofe  an  intire,  abfolute 
confidence  in  a  man,  however  juft  he  may 
appear  to  be  :  A  man  may  be  deceitful 
and  hypocritical  in  all  his  pretences  to 
virtue  and  religion  ;  in  all  his  promifes  ; 
and  fadly  difappoint  thofe  who  put  their 
trufl  in  him — This  fenfe  feems  naturally 
fuggefted  by  the  verfes  immediately  pre- 
ceeding — ."  Curfed  be  the  man  that  trufl- 
"  cth  in  man,  and  maketh  flefh  his  arm  ; 

"  and' 


*  Tt  would  not  he  much  to  the  purpofe,  to  obje«^  fo  what  is 
faid  above,  the  account  which  St.  Paul  gi\cs,  'Rom.  3d.  of  the 
univcrfal  wickednefs  of  mankind  ;  as  where  he  fays,  **  There 
is  none  righteous,  no  not  ore,""  Arc.  Becaufc  it  is  manifed, 
that  St  P^u/ here  means,  rigbtrous  in  the  ilrift,  /f-^r;/ fenfe  :  It 
being  his  aim,  in  this  pafiage,  to  prove,  That  all  the  world  is 
become  guilty  before  GcJ,  in  fuch  a  fenfe,  that  ly  the  deeds  0/ (he 
Uto,  no flefl:  Jhallle jujlified :  And  fo  to  (how  the  ncccffity  of 
cvangchcal  grace  and  mercy^  in  order  to  juilification.  The  a- 
poftlc  intends,  that  there  is  no  man  xvhcUy  without  fin  :  Or  u 
it  is  exprcfrcd,  Ecclef.  7.  20.  That  *'  there  is  not  a  juft  mia 
••  upon  earth,  that  doth  gooti,  ^x\^  finneth  net .^^  Which,  fure- 
ly.  is  a  very  different  thing  from  faying,  that  the  heart  of  the 
hoKieft  frian  on  carih  is  *•  deceitful  tbovc  all  things,  and  ^kX^ 
ratcly  wicked.'* 


of  the  Hearty  &c.  367 

"  and  whofe  heart  departed!  from  the  Serm. 
"  Lord,"  <hc.  Why  ?  Becaufe  the  heart  is  XL 
decettful  ;  and  God  alone,  who  is  true  and 
faithful,  can  be  fully  and  intirely  confided 
in.  This  feems  to  be  the  primary,  and 
mod  obvious  meaning  of  the  paflage. 
However,  fince  every  man  who  is  deceit- 
ful with  reference  to  his  neighbour,  is  al- 
fo,  in  fome  fenfe,  deceitful  and  falfe  to 
himfelf  ;  and  fince  the  fcripture  notion  of 
hypocrify,  evidently  includes  both  thefe 
fpecies  of  difhonefty  ;  and  (I  may  add) 
fince  the  words  of  the  prophet  are  fo  ge- 
neral, that  they  may  well  enough  com- 
prehend both  ;  I  Ihall  take  the  liberty  to 
iuppofe,  that  both  may  be  actually  intend- 
ed here.  And  accordingly  we  may  con- 
fider  the  deceitfulnefs  of  the  heart  in  a 
twofold  light  ;  firft,  with  reference  to 
others  ;  and  then,  .  with  reference  to  a 
man's  /elf, 

J. St.  With  reference  to  ^M<?rj-.  There 
is  fcarce  a  man,  however  deftitute  of  vir- 
tue, religion,  and  honor,  who  does  not, 
at  times,  put  on  fome  fhew  and  profeflion 
of  them  :  And  this  is  often,  tho'  not  al- 
ways done,  with  a  fix'd,  formal  intention 
to  deceive  others  into  a  good  opinion  of 
him  ;  that  fo  he  may  carry  his  worldly 
defigns  and  projects  into  execution  more 
efTedtually  than  he  could,    without  the 

con- 


368  On  the  Deceitfulmfs 

convcniency  of  a  mafk.     Malks  arc  not 
only  ufed  in  kings  courts^  AA'hcre  great  men 
are  gorgeoujly  apparalled^  and  walk  in  flip- 
fery  places  ;  they  are  alfo  worn  in  cottages ^ 
by  the  ignoble  vulgar.     And  they  are  put 
on  by  both,  for  the  fame  end  in  general ; 
.  which  is,  that  the  Wearer  may  accomplifh 
-fome  finifter,    difhonell  purpofe,    which 
he  could  not  accomplilh  io  well  without. 
Thofc  who  pretend  to  a  public  fpirit,   to 
a  patriotic  principle  of  conduft,   are  not 
always  the  merr  they  would  be  tho't  to  be. 
No  !    They  are  fometimes  as  void  of  true 
honor,  integrit}^  and  love  to  their  coun- 
try, as  the  meaneft  fycophant  and  court- 
parafite.     The  malk  will,  perhaps,  drop 
off  in  a  little  while  ;    and  you   will  itc 
thefe   raving  patriots  become    as    arrant 
parafites,    as  thofe,    againfl  whom  they 
raved  ;    bartering  all  their  pretended  ho- 
nor,   and  public  fpirit,    for  tlie  ivagcs  of 
unrighteoufnefs^   or  only  a  title.      But  dc- 
fcend  from  thefe  heights,  to  the  inferior 
ranks  of  life.     Do  you  not  fee  artizans, 
rradefmen,    labourers  of  every  fort,   yea, 
even  bcggaj's,  putting  on  a  malk  of  honor, 
virtue  and  integrity,  in  their  wajy  in  order 
to  deceive,    and  impofe  upon,  other  peo- 
ple r  in  order  to  accomplilh  their  particu- 
lar ends  ?  The  deceit,  the  wickednels  of 
men's  hearts,  is  the  fame  in  every  degree 

and 


«//</. 


of  the  Hearty  &c.  369 

and  flation  of  life:  It  is  as  true,  that  men  oERAf. 
of  Jon)  degree  are   vanity^  as  it-  is,  that  men     XI. 
of  high  degree  ore  a  lie,   * 

Shall  we  fay  then,  that  there  is  no  *KingD<j- 
fuch  thing  as  honor,  virtue,  and  publick 
fpirit,  in"  the  world  ?  that  all  men's  pre- 
tences thereto,  are  vain  and  hypocritical  I 
and  that  they  would  throw  off  the  mafk, 
could  they  accomplifh  their  ambitious, 
covetous,  or  other  worldly  defigns  ?  J  No  ! 
We  can  only  fay,  that  we  are  often  delud- 
ed and  mocked  by  falfe  pretenders  to  vir- 
tue and  honor  :  Unlefs  there  were  really 
fnch  qualities  in  nature,  there  could  be  no 
counterfeits  of  them,  any  more  than  there 
could  be  falfe,  counterfeit  coin,  without 
any  true  and  genuine — Not  only  the  ig- 
norant and  over-credulous,are  often  cheat- 
ed and  deceived  by  the  falfe  pretenders  to 
virtue  ;  but  even  the  wife  and  prudent  ; 
I  might  add,  the  very  eleSl  :  For  even 
good  men  are  not  exempted  from  decep- 
tions and  impofitions  of  this  kind.  Yea, 
how  great  a  paradox  foever  it  may  feem, 
it  is  certainly  true,  that  honeft,  good,  un- 
defigning  men,  in  whom  there  is  no  guile^ 
and  who  always  fpeak  and  aft  in  the  fim- 
plicity  of  their  hearts,  are  oftner  deluded 
B  b  by 

X    ^  Sir  R may   think  this   a  true   reprefentation  of 

tnank'-^f^  ;   but  a   Sir  A.  O Jttjows  it  is  not  i  and   every 

htaefi  man  knovjs  fo  too. 


370'  On  the  Deceitfulnejs 

Sehm.  by  thcle  fliUc  appearances  of  virtue,  than 
XL  otlier  pcrfons.  They  are  not  fo  apt  to  be 
"  lliipicious  and  jealous,  and  therefore  are 
not  I'o  much  upon  tlieir  guard  in  this  re- 
fpe(51:,  as  others.  Knowing,  even  from 
experience,  that  there  is  in  nature  fuch 
a  thing  as  uprio;htnefs,  honefty  and  good- 
hcfi,  they  arq  prone  to  cdnfide  in  the  pre- 
tenders thereto  ;  and  to  take  up  with  any 
plauliblc  appearances.  And  this  is  the 
piilyclue,  that  will  lead  us  fully  into  the 

fenfe  and  fpirit   of  St.  TauPs   words 

"  Charity  thihketh  no  evil — believeth  all 
*'  things,  hopeth  all  things."  A  man 
who  is  truly  good  and  beneficent  him- 
Telf,  knows  that  goodnefs  and  beneficence 
arc  not  empty  ]iamcs,  but  real  qualities 
and  charafters  :  And  he  is,  therefore,  dil- 
pofed  to  think  that  all  who  have  the  ap- 
pearance, have  the  reality  and  trith  of 
them.  On  the  other  hand,  he  who  does 
not  find  in  himfelf  thefe  moral  qualities, 
tho*  he  fometimes  puts  on  the  Ihew  of 
them,  is  inclined  to  think  all  others  who 
pretend  to  them,  falfe  and  hypocritical,  or 
at, belt  fanciful  men;  that  all  is  but  a  mafk, 
in  order  to  a  pcrfon's  carrying  on  Iiis  pri- 
vate felfifh  deligns- — And  whoever  thinks 
thus  ;  whoever  tells  me  that  there  is  no 
real  honor,  religion,  virtue,  or  public  fpirit 
in  the  world,  tells  me,  in   other  words, 

that 


of  the  Hearty  &c.  37 1 

that  he  hmifelf  has  no  honor,  reUgion,  Serm. 
virme,  or  pubUck  fpirit :  And  tho'  I  could  XI . 
believe  him,  if  he  laid  this  o»ly  of  hhnfelf',  ^— -^/^-^ 
yet  I  cannot,  when  he  fays  the  fame  of 
all  other  men.  No  one,  who  himfelf  ex- 
periences what  is  termed  honefty,  good- 
nefs,  reUgion,  charity,  can,  in  the  nature 
of  the  thing,  doubt  whether  any  man  can. 
be  held  and  influenced  by  thefe  princi- 
ples, or  not.  And  therefore  a  man's  de- 
nying that  any  are,  or  can  be,  thus  held 
and  influenced,  is  not  only  a  tacit  con- 
fefllon,  but  a  plain  demonftration,  that  he 
himfelf  is  a  wicked  man,  and  a  Villain  at 
the  bottom  ;  and  equally  fo,  whether  he 
be  a  low  or  an  bigh-liv  d  one- — -But  not  tp 
digrefs  too  far — • 

There  is  no  one  virtue  or  grace,  but 
what  is  laid  claim  to  by  pcrfons  who  are 
dellitute  of  all.  The  T bar i fees ^  of  whom 
We  read  fo  much  in  the  gofpel,  were,  if 
tve  can  believe  our  Saviour,  fuch  men. 
They  made  many  and  long  prayers  ;  they 
fafted  ;  they  gave  alms  ;  they  did  many 
good  things ;  fo  that  xhty  outwardly  appeared 
righteous  unto  rsien.  *  But,  what  laid  He,  ^ 
who  knew  what  was  in  man  ?  He  faid  they  23/  ' 
made  long  prayers  for  a  "  pretence"  ;  that 
they  gave  alms  to  be  "  feen  of  men  ;"  that 
they  were  "  hypocrites  ;"  that  they  were 
like  "  whited  fepulchres  ;''  and  that  they 
B  b  2  lliould 


72  On  the  Deceitfulnefs 

fhould  "  receive  the  greater  damnation." 
Charity,  the  bond  of  perfednels,  was  J//- 
ilas'^  pretence,  when  he  objeded  again  ft 
the  wafte  of  precious  ointment  on  his 
Lord  ;but  the  truth  of  the  cafe  was^rhathe 
wanted  to  have  it "  fold  for  more  than  three 
hundred  pence,"  and  the  money  put  into 
the  hag  which  he  carried,  being  a  Thief, 
It  is  not  he,  who  pretends  to  have  the 
greatcft  abhorrence  of  difhonclly  and  kjia- 
rery,  that  is  the  freeft  from  them  in  his 
commerce  and  intcrcourfc  with  mankind. 
Nay  ;  the  moft  wicked  and  treacherous 
defigns  are  often  carried  on  under  the  ap- 
pearance of  friendfnip  :  Which  long  fmce 
gave  occafion  to  that  obfervation  of  So- 
lomon^ that  "  the  killes  of  an  enemy  arc 
deceitful  " :  And  this  w^as  remarkably  ex- 
emplified, when  the  Son  of  man  himfclf 
was  *'  betrayed  with  a  kifs."  The  moft 
folemn  promifes  and  engagements  offer- 
vice,  and  friendlhip,  are  often  lb  far  from 
being  ftrong  enougli  to  hold  him  that 
makes  ihem,  that  they  are  made  by  him, 
with  a  formal  intent  to  break  them  ;  and 
to  do  fome  greater  injury  to  the  perfon 
who  relies  on  them,  than  could  have  been 
done  without  them.  In  fhort,  there  is  no 
mail,  wlio  has  a  mind  to  deceive,  that 
cannot  find  many  ways  of  doing  it,  unlefs 
he  ii  a  fool  as  ^vell  as  a  knave.     Reli«;ion 

itfclf, 


of  the  Hearty  &c-  3^3 

itfelf  is,  perhaps,  oftcner  made  a  clokc  for  Serm. 
wickednefs,  than  any  one  thing.  Tho'  XL 
all  men  who  appear  religious,  are  not  de- 
ligning  hypocrites  ;  yet  "  gravity  is  of  the 
very  effencc  of  impollurc.  "  And  many 
perfons,by  an  affeded  gravity,  by  a  ferious 
kind  of  grimace,  by  a  pretended  fcrupulo- 
fity  about  fome  trivial  things,  by  a  fhew 
of  zeal,  and  a  feries  of  religious  tricks  and 
artifices,  have  cheated  the  w^orld  into  ai; 
high  opinion  of  their  fandity,  without 
having  one  fingle  virtue.  And  it  is  to  be 
obferved,  that  people  fometimes  put  on 
this  malk  of  religion,  with  a  formal  de- 
fign  to  impofc  upon  the  world  ;  that  they 
may  indulge  their  vices,  and  injure  their 
neighbours  without  being  fufpeded  of  do- 
ing it,  or  in  danger  of  deteftion.  There 
have  been  fo  many  known  examples  of  this 
grofs  hypocrify,  that  we  can  have  no  cer- 
tain, infallible  dependence  upon  any  man. 
Thofe,  of  v/hom  we  have  had  experience 
for  many  years,  fometim.es  turn  out  to  be 
the  reverfe  of  what  we  took  them  to  be  : 
And  we  do  not  know,  but  others  may  do 
the  like  hereafter  ;  fmce  we  cannot  know 
the  heart  :  So  deceitful  is  it,  fo  defperately 
luickcd ! 

Our  bleffed  Saviour   has  given  us  the 

fureft   criterion,  the  moft  infallible  rule, 

that  we  can  go  by,  in  forming  Qiu-  judg-- 

B  b  3  meat 


374-  On  the  Deceit fulnefs 

merit  about  men  and  characters:  "  By  their 
fruits  ye  fhall  know  them.''  And  by  at- 
tending to  this,  wc  may  fometimes  diico- 
ver  thofe  to  be  inwardly  ravening  ii'ohes, 
who  come  to  us,  and  live  amongll  us,  in 
JJjeeps  cloa thing.  But  even  this  rule  is,  in 
one  fcnfe,  infufficient  ;  becaufe  no  rule 
Can  malvC  Us  infalUble  in  the  application 
of  it.  It  is  much  eafier  for  us  to  know 
who  are,  and  muft  be,  wicked  men,  than 
to  know  who  are  certainly  good.  The 
former  is,  in  fome  cafes,  poUible :  Since 
he  that  is  vifibly  immoral,  impious  and 
flagitious  in  the  courfc  of  his  life,  cannot 
poffibly  be  good  in  his  heart.  But  on  the 
other  hand,  he,  whofe  behaviour  is,  to  all 
human  appearance,  the  molt  pious  and 
unexceptionable,  may  yet  poflibly  not  be 
good  :  He  may  fin  where  he  ought  to 
pray,  /;;  fccret  :  He  may  be  habitually 
guilty  of  many  vices,  which  fhun  the 
obfervation  of  the  world.  In  AA'hich  cafe, 
his  heart  is  certainly  bad  :  Yea,his  actions, 
which  appear  tlie  molt  fpecious  and  com- 
mendable to  us,  may  fpring  from  fuch 
principles  as  would  rather  denominate 
them  vicious,  than  virtuous,  in  the  eye 
of  One  who  could  penetrate  to  the  fource, 
and  bottom  of  them.  Were  not  even  the 
prayers  of  the  Thanjccs  wicked  and  im- 
piouSjWhcn  made  f^r  a  pretence  ?  and  that 

they 


of  the   Hearty    &e>  375 

they  might  devour  wldoius  houfes  f  Such  Serm. 
fufpicions  are  not,  indeed,  to  be  indulged  XL 
with  refpeft  to  our  neighbours,  while  their 
behaviour  is  vihbly  good  and  blamelefa  • 
But  as  this  may  polhbly  be  the  cafe,  tKe 
mentioning;  hereof,  tends  to  illuftrate  and 
confirm  what  is  faid  in  my  text,  concern- 
ing the  deceitfulnefs  of  the  heart  ;  and 
•  the  impollibility  of  our  coming  to  a  per- 
feci  knowledge?  of  it.     But 

2diy.  It  is  now  time  to  conlider  the  de- 
ceitfulnefs of  the  heart,  in  the  other  point 
of  light  propofed,  viz,  with  relation   to  a 
man's  Jclf,     There  is  fuch  a  thing  as  a 
deceived  heart,    an  heart  which  deceives, 
and  impofes  upon,  itfeif)    as  well  as,  an 
heart  which  is  deceitful  and  difhoneft  with 
relation  to  others.     There  are  many  per- 
fons,  to  whom  thofe  words  of  the  prophet 
are   applicable^  "A  deceived  heart  hath 
turned  him  afide.  "  *    This  is  a  character  *  ^^-  44- 
which  we  often  meet  with.     Nor  is  the     ^^' 
fcripture-nocion  of  hypocrify,  only   this, 
that  a  man  fometimcs  puts  on  the  fliew  or 
appearance  of  religion  and  virtue,  on  pur- 
pofe  to  delude  his  neiglxbours.     This  hy- 
pocrify is  of  the  grofTcil  kind.  Every  fuch 
man  muft  be  confcious  to  himfclf,  that  he 
is  only  acting  a  part.     But  there  is  a  more 
flibtile  and  refined  kind  of  deceit,  where- 
by a  man  deludes  even  himfelf,  while  he 
B  b  4  is 


On  the  Deceit fiilnefs 

is  not  fcnfiblc  that  he  is  dcludinir  other*?, 
nor  has  any  formal  intention  to  do  lb. 
That  wc  are  thus  in  danger  of  delufiou 
from  within,  from  ourfeh  es,  is  plainly 
implied  in  all  thofe  padages  of  fcfiptiire, 
•where  we  are  admonifhcd  not  to  deceive 
our  oiviifehes  ;  to  /ry,  to  -prove ^  to  exatninc 
ourfclves,  and  the  like.  And  the  felf-de- 
ceit,  which  we  are  thus  warned  to  guard 
againil,  is,  I  fuppoic,  what  the  fcripture 
more  generally  intends  by  hypocrify,  than 
it  does  the  grofs  kind  mentioned  before. 

This  will,  probably,  found  like  a  pa- 
radox to  many,  For  it  may  be  alked, 
*'  What  we  are  fo  intimately  acquainted 
"  with,  as  with  ourlclves  ?  Do  we  not 
know  what  paffes  within  us  ?  our  own 
thoughts,  and  defigns  ?  the  principles 
and  motives  upon  which  we  act  ?  Is  it 
not  a  contradiftion  to  fuppofe,  that  we 
*'  can  be  ignorant  of  thefe  ;  or  deceived 
*'  about  them  ?  So  that  it  is  io  far  from 
*'  being  difficult  for  any  man  to  know  his 
*'  heart,  that  it  is  impoffible  for  him  not 
*'  to  know  it." 

But  let  us  proceed  deliberately  here. 
Do  you  know  your  heart,  in  the  fenfe  of 
an  Anatom'iji^  when  he  talks  about  the 
heart,  becaufe  you  are  confcious  of  your 
own  thouglirs,  defnes,  volitions,  ci?v  \ 
You  will  anfwer,  No  :  this  is  quite  ano- 
ther 


of  the  Hearty  &c.  377 

ther  thing  :  You  muft  fee  a  human  body  Serm. 
opened,  the  heart  differed,  and  view  XL 
every  part  of  it  carefully,  before  you  can  ^— -v*-* 
know  the  heart  in  this  fenfe.  Very  juft. 
Well :  You  do  not  any  more  truly  know 
your  heart,  in  the  raoralj  fcripttiral  and  re- 
ligious  fenfe  of  the  term,  merely  by  being 
confcious  of  your  own  thoughts,  volitions, 
eS-*c.  than  you  know  it  in  the  anatomical 
fenfe  :  But  in  order  hereto  you  muft,  if 
I  may  ufe  the  expreffion,  fee  the  Jonl  dlf- 
feBed  ;  and  examine  the  parts,  or  feveral 
powers,  faculties  and  operations  of  it 
diftinftly  ;  compare  them  together,  and 
the  whole,  with  the  rule  of  moral  right. 
Without  this,  you  may  be  intirely  igno- 
rant of  your  hearts,  or  be  deceived  as  to 
your  own  true  charader  and  temper  ;  not 
knozaing  zuhat  manner  of  fpirit  you  are  of ^  *  *  ^^*'  9- 
however  confcious  you  may  be  of  your  ^ 
own  thoughts,  defuses,  volitions,  aftions. 
Is  it  not  probable  \  is  it  not  certain,  that 
many  perfons  have  been  miftaken  as  to 
their  own  moral  and  religious  charafter  ; 
thinking  themfelves  good  and  upright 
men,  when  they  were  the  reverfe  hereof  \ 
Is  is  not  probable  that  many  of  the  Tha- 
r//^^jof  old,  and  many  other  perfons  in 
later  times,  were,  and  are,  thus  miftaken 
in  themfelves  ;  thinking  their  chararter 
good  and  honeft,  tho'  really  bad  and  dif- 

honeft. 


37^  On  the  Deccitfidnefs 

Serm.  honeft,  at  the  bottom  r    This  will  not  he 
XI.     denied.    Certainly  then,   there  is  fuch  a 
^■"""^^     '  thing  as  difhonelly  of  heart,  which  a  map 
is  inlenfible  of ;  fuch  a  thing  as  felf-deceit ; 
fuch  a  thing  as  a  man's  impofing  upon, 
and  cheating  hirnfelf,  in  fome  way  or   o- 
thcr  ;  and  doing  it  fo  artfully,  that  he  docs 
not    Hand  convicted   and  condemned  of 
hirnfelf,  afterwards  :  He  is  hardened  thro  the 
dticitfulnefs  of  fin ^   even  wliile  he    cries, 
**  The  temple  of  the    Lord^    the    temple  of 
the   Lord ;"  and  actually  thinks   he   has 
a   right  to  fay   to  others,    as  thofe    hy- 
pocrites in  Ifa'iah  did —  "  Stand  by  thyfelf, 
'  come  not  near  to  me,  for  I  am  holier 
•Chap.6;  '■  than  thou."  * 

To  lay  open  this  Wi^iole  viyjlcry  of  ini- 
qnitj,    which  has  already  worked,    and, 
probably.  Hill  works,  in  io  many  perfons, 
would  require  much  more  time  than  there 
is  for  it  at   prefent.     Notliing  more   is, 
therefore,  to  be  now  expefted,  tlian  fome 
general  hints — It  is  all  to  be  deduced  from, 
as  it  may  all  be  refolved  into,    two  Avell- 
known  principles  or  afiedions  in  human 
nature  :    I  mean  a  fenfe  of  moral  obliga- 
tion and  religion,   which  all  men  have  in 
fome  degree,  fo  that  they  cannot  but  wifli 
to  die  the  death  of  the  righteous  ;  and  a  love 
to  this  prefent  world,  lb  that  they  arc  de- 
firous  to  enjoy  tlie  gains,  the  honors,  the 

plcafurcs 


vcr. 


of  the  Hearty   Sec.  379 

pleafures  of  it.  Thefe  principles,  inma-SERM, 
ny  cafes  at  leaft,  interfere  with  each  o-  XL 
ther  ;  and  fo  there  arifes  a  flrife  and  con-  ' — ^ 
tell  betwixt  them,  for  the  dominion  and 
fovereignty,  the  flefh  litjiing  agahfl  the  jp- 
rit^  and  the  fpirit  ogainft  theflejio  ;  which 
iivo  being  contrary  the  one  to  the  other^  a 
man  cannot  do  the  things  i.vh'ich  he  would.  *  *Cair 
He  would  be  rehgious,  and  yet  gratify  his 
w^orldly  kifts  and  paffions  :  He  would 
ferve  two  jnajlers,  both  God  and  Mammon  : 
He  would  unite  thofe  things,  which  can- 
not really  be  united  :  He  will  not  re- 
nounce all  pretenfions  to  religion  and  vir- 
tue, for  the  fake  of  the  world  ;  nor  yet 
wdll  he  renounce  the  world  for  the  fake  of 
religion  and  viitue  :  He  would  make  the 
profecution  of  both  confifl  together  ;  and 
be  under  the  joint  fway  of  two  Lords  ; 
which,  in  this  cafe,  is  impoffible  :  No 
fuch  compoiition  can  be  made. 

But  tho'  this  is  evidently  the  cafe  ;  yet 
what  is  this  to  the  deceitfulnefs  of  the 
heart  ?  to  hypocrify  ?  to  felf-deception  ? 
You  will  prefcutly  fee.  Every  man  muft 
be  the  fervant  either  of  God,  or  of  the 
w^orld  :  He  muft  be  either  good  or  bad  : 
He  muft  have  a  certain,  determinate  In- 
ter na  I  chara^ler.  But  thofe  whofe  charac- 
ter is  really  bad  and  vicious,  are  not  will- 
ing to  fee  and  know  it.     They  could  not 

but 


380  0?i  the  Deceitfulncfs 

Serm,  but  be  more  difTutisfied  with  themfelves,  if 
XI.  they  thoroughly  kucwthemjehcs.  Hence, 
they  open  their  intelledual  eye  but  half- 
way, fquint,  Avink  hard,  look  alkaunce, 
take  only  fide-glances,andufe  a  magnifying 
glals,  ifl  may  fo  exprcfsit,\vhen  they  take 
a  view  of  any  thing  which  they  imagine 
commendable  in  themfelves,  turning  the 
other  end  of  it,  W'hen  they  look  upon 
their  faults.  The  heart  plays  fuch  jugg- 
ling, legerdemain  tricks  with  itfelf  !  Men 
that  are  void  of  fairnefs  and  probity  of 
mind,  evidently  put  deceptions  upon 
themfelves,  in  various  ways  ;  infenfibly 
flattering  themfelves,  that  they  are  certain- 
ly and  truly  good,  and  upright,  while  they 
certainly  are  not  ;  but  live  in  the  prac- 
tice of  fla^raiu  immoralities,  which  everv 
one  almoft,  except  themfelves,  fees  plainly 
enough.  So  deceitful  are  men,  even  with 
regard  to  themfelves  !  And  the  clue 
mentioned,  if  purfued,  would  lead  us 
thro'  all  the  doublings,  and  labyrinths 
of  a  difhoneft  heart  ;  that  den  of  brutal 
lufts  and  paffions ;  that  cage  of  unclean  birds  ; 
that  dark  vault,  which  is  full  of  dead  men  s 
hones  and  of  all  uncleannefs,  tho  the  ?nonumcnt 
over  it  may  appear  white  and  beautiful. 

The  principle  of  confcience  fomctimes 
operates  fo  ftrongly  in  a  man,  that  he 
cannot  go  dircdly  counter  to  it,  with  his 

eyea 


of  the  Hearty  Sec.  381 

eyes  wide  open  :  And  yet  the  worldly  Serm. 
and  vicious  principle  is  fo  much  ftronger,  XL 
that  he  miift  obey  the  latter,  and  ttiWfeem  ' 
to  himfelf  to  be  religious  ;  or,  at  leafl:,^ 
not  very  vicious.  Hence  fuch  a  man  will 
have  numerous  evafions  and  palliations, 
by  the  help  of  which  he  will  juftify  him- 
felf, to  himfelf,  in  his  evil  praftices.  He 
can  make  human  frailty,  perhaps,  a  falvo 
for  almoft  any  thing  :  ''  His  faith  is  quite 
orthodox,  fo  that  he  abhors  the  very 
name  of  ylrminianifm  :  The  temptation  is 
great;  and  the  Devil  is  a  powerful,  fubtle 
advcrfiry  :  Or  every  thing  muft  be  refol- 
ved  into  the  over-ruling  providence  of 
God  :  Who  is  there  that  is  wholly  free 
from  fin  P  Even  good  men,  formerly, were 
fometimes  guilty  of  greater  fins  than  his^ 
he  fuppofes  :  He  is,  befides,  punctual  in 
the  performance  of  fome  duties  ;  none  of 
the  external  ordinances  of  religion  are 
neglected  by  him  :  Or  he  often  gives 
alms  to  the  nccellitous  :  And  cbaritji,  he 
reads,  will  cover  a  multitude  of  Sins  :  Or,  if 
that  will  not,  certainly  the  righteoufnefs 
of  Chrill:  w^ill  :  This  or  that  precept  of 
the  gofpel,  he  thinks,  needs  not  be  fo 
rigoroufly  interpreted,  fince  we  are  un- 
der grace,  not  the  law  :  Altho'  fuch  and 
iiich  things  would  be  criminal  in  other 
circumftances  ;    yet  this  cafe  is  peculiar, 

and. 


82  On  the  Deceitfulnefs 

and  the  general  rule  does  not  extend  to  it.** 
By  fi-ich  lubterfuge3  and  tergiverfations  ; 
by  fuch  twillings  and  ferpentine  windings, 
a  man  that  is  not  truly  upright,  will  often 
evade  thofe  religious  and  moral  obliga- 
tions, which  every  honelt,  good  man,  fees 
and  feels,  and  is  influenced  by  :  To  him, 
darknefs  will  be  light,  and  light  darknefs ; 
bitter  will  be  fweet,  and  Iweet  bitter  ; 
evil  good,  and  good  evil.  He  will  pacify 
his  confcience  \o  far,  that  he  will  not 
much  cenfure  himfelf,  if  at  all,  for  the 
greatelt  immoralities  and  impieties.  Yea, 
he  will  think  he  is  doing  God  fervicCy  by 
flieddinp;  the  blood  of  his  faints  :  He 
will,  perhaps,  vent  his  unholy  pride,  his 
fpleen  and  malice  againft  man,  even  in 
l^is  prayers  to  God  ;  condemning,  and  en- 
deavouring to  expofe  another,  as  an  here- 
tick,  an  hypocrite,  and  a  wicked  man  ; 
thinking  that;  this  is  all  true  Zeal  for  God 
and  pure  religion — So  when  the  Thanjec 
ScTublican  went  up  into  the  temple  to  pray, 
the  former  faid,  God,  I. thank  thee,  that  I  am 
not  as  other  men, — or  even  as  this  publican.^ 
Poor  man  !  He  was  full  of  arrogance,  fpi- 
ritual  pride,  and  cenforioufnefs,  while  he 
was  accufmg  his  brother  to  the  Father,  as  a 
gracelefs  hypocrite;  and  blefling  both  God 
and  himfelf,  that  he  was  not  as  other  men. 
Thus  will  thofe,  who  are  not  thoroughly 

lioneft 


of  the  Hearty  &c.  383 

honcft  at  the  bottom,  deceive  their  ownfelves :  Se  RM« 
Tlius  will  they  behold,  or  think  they  be-  •  XI. 
hold,  a  mote  in  their  brotlier's  eye- ;  and 
yet  not  fee  the  beam  that  is  in  their  own  : 
They  would  not  do  thus,  were  they  not 
Jivpocrites  ;  if  they  had  a/ing/e  eye,  inftead 
of  an  evil  one  :  For  honcily  as  well  as 
charity,  begins  at  home.  Under  a  fpecious 
ihew  of  fanftity,  and  zeal  for  God  and  re- 
ligion, there  often  lurks  a  corrupt,  phari- 
faical  heart  ;  but  yet  fo  difguifed,  that  the 
unhappy  owner  of  it  does  not  know  it. 
So  deceitful  is  the  heart  I  fo  defperately 
vjicked  ! 

The  hypocrify  here  fpoken  of,  is  ef- 
fentially  different  from  that,  which  con- 
iifts  in  putting  on  the  garb  and  form  of 
Godlinefs,  with  a  premeditated  defign  to 
impofe  upon,  and  to  delude,  others. — - 
When  a  man  does  thus,  he  muft  be  con- 
fcious  to  himfelf,  that  he  is  a  deceiver  and 
impoftor  :  But  this  other  kind  of  hypocri- 
fy, confifts  in  felf-deception  ;  in  a  man's 
accounting  his  vices,  no  vices  ;  his  ima- 
ginary, counterfeit  virtues,  fterling  and 
genuine  ;  and  fo  in  miflaking  his  own 
moral  and  religious  character.  However, 
the  former  kind  of  hypocrify,  it  is  proba- 
ble, often  ends  in  the  latter,  being  quite 
fwallo wed  up  and  abforbed  therein :  I  mean 
that  men  who,  at  firft,  put  on  the  mafk 

of 


384  On  the  Deceitfulnefs 

of  virtue  and  religion  chiefly  for  the  fake 
^  of  circei^'in^T  others,  wear  it  'till  they  come, 
by  degrees,  to  think  it  is  not  a  mafk  at  all, 
but  true  religion  :  So  that  they  are  at 
length  as  much  deceived  in  themfelves,  as 
others  were  miftaken  in  them  before. 
This  may  be  illuftrated  by  that  which 
I  take  to  be  a  juft,  as  well  as  common  ob- 
fervation,  viz.  That  men  fometimes  invent 
lies  and  flanders,  and  propagate  thein  at 
firfl,  knowing  them  to  be  fuch  ;  but  hav- 
ing long  repeated  them,  they  themfelves 
come  at  laft  to  think  them  real  truths,  and 
propagate  them  afterwards  as  fuch  ! 

This  kind  of  hypocrify,  when  it  has 
taken  deep  pofTeflion.and  ftrong  hold  of  a 
man,  renders  him  almoft  proof  againft 
convi(^lion  ;  fo  that  his  cafe  is  really  more 
defperate  than  that  of  people,  who  hardly 
make  any  pretenfions  to  virtue  and  reli- 
gion. Perfons,being  thus  intrenched  and 
fortified,  thofe  fpiritual  Aveapons  which 
are  mighty  thro'  God  to  the  pulling  down 
of  ftrong  holds  in  other  men,  are  ufed  to 
little  purpofe,  in  order  to  the  battering 
down  their  high-towering  imaginations  ; 
and  bringing  into  captivity  every  thcvght  to  the 
obedience  cfChriJl.  *  You  can  much  eafier 
come  at  thofe,  who  live  profligate  lives, 
without  making  any  fliew  or  pretence  of 
being  religious,  than  at  thcfe  fe!f-flatterers, 

and, 


10 


tf  the   Hearty    &c.  385 

and  felf-deceivers  :    Which   is    the   true  Serm. 

ground  of  thofe  remarkable  words  of  our     XL 

Saviour  to  the  "  Chief  Priests,"  in  the  ' 

temple—''  I  fay  unto  you,  that  the  fithli" 

"  cans  and  the  harlots  go  into  the  kingdom 

"  of  God  before  Ton,  X'  \Math.?K 

Hypocrites,  in  the  fcripture  fenfe  of  sico^^r-'- 
the  word,not  only  deceive  their  neighbours  ^^^^^  .-'^' 
and  themlelvcs  ;  but  they,  at  leaft  con- 
ftniftively,  and  by  natural  implication, 
endeavour  to  deceive  and  mock  God  ;  to 
palm  upon  Him  their  counterfeit  reHgion 
and  virtue,  for  true  ;  and  to  conceal  from 
Him  their  real  wickednefs.  In  the  lan- 
guage of  the  Prophet,  they  "  feekdeep 
"  to  hide  their  counfel  from  the  Lord,and 
"  their  works  are  in  the  dark  \  and  they 
"  fay,  Who  feeth  us  I  and  who  knoweth 
"  us  \  "  But  "  wo  unto  them  !  "  *  For  the 
Lord  fearcheth  the  heart.  Which  brings 
us  to  the  fecond  general  head  of  difcourfe 
propofed.    Viz, 

Secondly,  To  confider  what  is  im- 
plied in  God's  fearching  the  hearty  and  try- 
ing  the  reins  :  Upon  which  point  I  need 
not  be  long.  This  is  fpoken  after  the 
manner  of  men.  Searching  and  trying, 
when  applied  to  creatures,  fuppofes  fome 
difliculty  in  the  cafe  ;  and  being  literally 
vmderftood,  it  connotes  imperfection  j 
which  certainly  mufl  be  no  part  of  the 
C  G  idea 


JJai 

I': 


86  0 TV  the  Deceit fulmfs 

idea  when  thefe  terms  i^rc  ufed  \\'ith  rela* 
tion  to  Him  that  is    '*  perfert  in  know- 
ledge ;"    and    bf   whom    ''  anions  are 
**  weighed/*    The  ll-nie  in  general  is,  that 
however  deceitful  men's  hearts  are  ;  Jiow- 
cvcr  diflicuk  or  impoffible  it  is  for  Us  ex- 
affly  to  know  either  the  heaits  of  others,  or 
even  our  own  ;  yet  God  Ivas  themoft  tho- 
rough, immediate,  and  perfeft  knowledge 
of  them.   However  we  need  not  fci'uple  to 
ufe  the  phrafeology  of  fcripture,  with  re- 
ference   to  this  point,  or  any    other — It 
would  be  net:dlefs,  and  in  vain,  not  to  fay 
prefumptuous  and  impious,  for  us  to  fcru- 
tinize    into  the    rna^incr,    in   which   God 
knows  our  hearts,  or  knows   anv  thing 
elfe.  "  There  is  no  fcarching  of  His  un- 
ifa.  40.  dcrftanding,"  '^  who  fearchcth  our  hearts, 
2^-        which    we  cannot   perfectly  underftand 
ourfelves.  It-  fufliceth,  (or,  at  leall  it  ought 
to  fuffice  Us,  fhort-fighted  moitals)  that 
both  reafon  and  fcripture  evince,  that  the 
great  Author  of  all  things  can  be  ignorant 
of  nothing;  not  even  of  our  ..hearts,  our 
moft  fecret  tho'ts,  counfek,    defires  and 
purpofes  ;    or  the   internal   frame,    tem- 
per, and  operations  of  our  fouls,  "  Neither 
*^  is  tliere  anv  creature  that  is  not  mani- 
''  fefl:  in  his  fight  ;  but  all  things  are  na- 
*'  ked,  and  opened  unto  the  eyes  of  Him, 
with  whom  wc  have  to  do  ;"  f  to  whom 
r  Tnujl  givf  an  account.  God 


u 


of  the  Hearty  &c.  387 

God  judges  of  men's  chambers,  not  by  Serm. 
outward  appearances,  but  by  their  hearts  ;  XL 
His  eye  penetrates  into  the  moft  fecret  re- 
ceiTes  of  our  Ibuls ;  and  therefore  His 
"judgment  is  according  to  tmth."  He 
takes  cognizance  of  our  hearts  in  all  we 
do.  When  we  come  before  him  to  ferve 
him,  and  "  fit  before  him  as  his  people  fit- 
teth,'*  he  oblcrves  whether  we  do  it  in  fin- 
cerity  and  devotion,  or  whether  our  hearts 
are  ilill  *'  far  from  him.  ''  When  we 
pray  to,  or  praiie  him,  he  obferves  whe- 
ther we  worfhip  him  "  in  fpirit  and  in 
truth,"  or  for  a  pretence  only  ;  and  that  we 
may  get  leave  of  our  confcicnces  to  in- 
dulge our  lufls.  When  we  impart  of  our 
temporal  fubftance  to  the  neceffitous,  he 
obferves  whether  this  is  done  in  chriftian 
charity,  and  finglenefs  of  heart,  or  that 
we  "  may  be  feen  of  men.  "  Whatever 
good  things  w^e  do,  and  whatever  lins  we 
abftain  from,  he  obferves  whether  we  do 
thu^  from  a  fenfe  of  duty,  and  a  regard 
to  his  authority,  or  merely  from  fome 
prudential  and  worldly  confiderations. 
He  difcriminates  exactly  betwixt  the  in- 
ward charad:ers  of  all  men  ;  knowing 
who  are  truly  good  and  upright,  notwith- 
ftanding  their  numerous  imperfeflions  and 
fellings  ;  arid  who  are  at  the  bottom 
ftill  vicious,  notwithftanding  fome  things 
C  c  s  wliich 


On  the  Dcceitfuhiefs 

which  may  appear  good  and  commenda- 
ble iji  them. 

Nor  does  I'uch  a  perfeft  knowledge  of 
our  hearts,  as  is  here  intended,  only  im- 
ply in  general,  that  God  diitinguilhes  be- 
tween good  men  and  bad  ;  but  alio  that 
he  oblerves  in  wliat  dci^ree  either  of  thefc 
characters  belongs  to  us  ;  what  enhances 
the  guilt  of  fonie  ;  wdiat  lelTcns  that  of 
others  ;  what  exalts  and  enoblcs  our  vir- 
-tues  ,;  what  tarnilhcs  and  fullies  them. 
It  taj-ther  implies,  that  God  ices  oiir  good 
and  bad  purpofes,  whether  w^e  have  ever 
an  opportunity  to  put  them  in  execution 
or  not.  On  one  hand,  he  takes  notice  if 
there  be  a  ivilling  minJ,  altho'  a  man  has 
it  not  in  his  power  to  do  according  to  his 
wifhes.  On  tlie  other  hand,  he  lees  our 
evil  devices,  purpofes  and  inclinations, 
altho'  they  never  become  efTect.  In  line 
here,  when  God  is  laid  to  fearch  our 
hearts,  and  try  our  reins,  the  meaning  is, 
that  none  of  thofe  artitices  and  difguifcs 
which  men  ufe,  in  order  to  impolc  upon 
one  another  ;  nor  any  of  thofe  deceits  and 
delufions,  which  they  fometimes  put  c- 
ven  upon  themfelves,  can  in  the  leafl: 
degree  conceal  their  true  chararter  from 
almiglity  God.  The  *'  Father  of  Spirits" 
immediately  infperts  our  Ibuls  ;  penetrates 
to  the  bottom  of  them  ;   and  traces  them 

tl^ro' 


of  the  Hearty  &c,  389 

thro'  air  thofe  labyrinths,  and  doublings,  Serm. 

and  dark  -paths ^    which  neither  our  own,     XI. 

nor  the  vuliures  eye  hathfeen,\ — "  O  Lord!  "^TT^f^ 

^'  thou  haft  learched  mc,  and  known  me. 

"  Thou  knowcft  my  down-iltcing,    and 

*•  up-riling  ;  thou  underftandell  my  tho't 

^'  afar  oft^.     Thou  compalTcft  my  path, 

"  and  lying  dow^n,    and  art  acquainted 

*^  wdth  all  my  ways.     For  there  is  not  a 

"  word  in  my  tongue,    but  lo,    O  Lord, 

"  thou    knoweft    it  altogether.      Thou 

"  haft  befet  me  behind  and  before.       ■■ 

*^  Whither  fliall  I  go  from  thy  Spirit  ?  or 

^'  whither  fhall  I  flee  from  thy  preknce  i 

"  — If  I  fay,  Surely  the  darkneis  fhall  co- 

*^  ver  me  ;    even  the  night  fliall  be  Ught 

"  about  me.     Yea,    the  darknefs  hideth 

"  not  from  thee  ;    but  the  night  fliineth 

"  as  the  day.    The  darknefs  and  the  light 

"  are  both  alike  to  thee  :    For  thou  haft 

"  poirelTed  my  reins.'*  f— But  let  us  pro-  +P>/.' >9 


ceed 


1,— 


3^'y.  npQ  confider  the  end  for  w^hich 
God  thus  fearcheth  our  hearts^  and  trieth 
our  reiris.  Namely,  To  give  every  raan  ac^ 
cording  to  his  wars,  and  according  to  the 
fruit  of  his  doings.  This  is  ftill  fpeak- 
ing  after  the  manner  of  men.  God  is 
neceffarily  omnifcient,  and  therefore  can- 
not but  know  our  heaits.  However, 
He  is  here  reprefented  as  fearching 
C  c  3  them; 


3  go  On  the.  Deceiifulnefs 

Srrm.  them  with"  a  particular  defigii  ancf  inten- 
XI.  tion  :  Which  manner  of  I'peaking,  when 
'  ufed  with  regard  to  men,  implies  fome- 
what  voluntary,  as  oppofed  to  that  which 
is  necelTary — But  we  may  keep  to  the 
language  of  fcripture,  notwithlfanding  ; 
always  remembring,  it  is  not  an  imperfect, 
but  a  perfe(^l  Being,    that  is  fpoken  of. 

We  are  to  conlider  God,  not  as  a  curious 
Speftator,  taking  notice  of  our  ways  and 
hearts  for  his  amufemcnt  ;  but  as  the 
fovereign  Lord  and  Judge  of  men  ;  the 
gracious  Rewarder  of  the  good  and  up- 
right, and  the  juft  Punifher  of  the  wicked 
and  deceitful  man.  This  mighty  "  Judge 
of  all  the  earth,  will  do  right ;  "  finally 
rendering  to  every  man  that  which  is 
fitting  and  proper,  whether  it  be  good  or 
evil  ;  and  this,  in  due  meafure  and  pro- 
portion. He  who  has  done  every  thing 
elfe  by  rule  ;  He  that  has  adapted  one 
thing  to  another  in  the  vifible  world,  with 
the  greateft  wifdom  and  cxadncfs  ;  He 
that  has  not  only  "  weighed  the  moun- 
tains infcales^  and  the  hills  in  a  ballance' ; 
He  that  has  not  only  "  numbered  the  liars, 
calling  them  all  by  their  names,''  and 
"  vieted  out  the  heavens  with  his  /pan  ;" 
but  alio  "  numbered  the  very  hairs  of  our 
lieads,"  the  f-inds  upon  the  fea-fhore,  and 
the  drops  in  the  ocean  ;    He  that  has  ad- 

juftcd 


of  the  Hearty    &c.  39; 

jufted  and  proportioned  all "  things  in  the  Serm, 
natural  world,    I   lay,    with  thcr  utmoft     XL 
care  and  cxacbicfs,    from  whence  there  * — ^"^ 
refults  Inch  an  aitonilhing  order,   beauty 
and  harmony  ;    This  molt  glorioits  Being 
cannot,    furely,    be  lefs   exacl  in  what- 
ever relates  to  the  intellectual  and  moral 
world,    for  the  fake  of  which  alone,  the 
other  was  created.     Happinefs  and  mifery 
will  eventually   be  dealt  out  by  Him  to 
thofe,  to  whom  they  refpeclively  belong  ; 
and    this  in  exa^ft  w^eight,    meafure  and      «. 
proportion,    according    to  ez^ery  ma;is  ivays^ 
and  according  to  the  fruit  of  his  doings  ;  in  a 
manner  befitting  the  great  Author,  the  all- 
powerful,  all-wife,  all-juft,   all-good  and 
merciful  Governor  of  the  world. 

Nor  could  He  do  what  is  right,  fit  and 
equal,  in  this  fenfe,  unlefs  he  fearched  our 
hearts^  and  tried  our  reins,  Tliis  is  necef- 
fary  for  a  moral  Governor  ;  in  order  to  a 
proper  diftribution  of  rewards  and  punifh- 
ments,  happinefs  and  mifery.  The  know- 
ledge of  our  words  and  external  actions 
only,  w^ould  not  (if  I  may  ufe  fuch  an 
expreflion  concerning  God)  qualify  him  to 
judge  the  world  ;  and  to  render  to  moral, 
religious  creatures,  that  which  is  right  anct 
fitting.  For  the  goodnefs  or  badnefs  of  a 
moral  and  religious  creature,  fuch  as  man, 
evidently  depends,  in  a  great  aacafure,  if 
C  c  4  not 


On  the  Deceitfulmfs 


c 


oFRM.  not  wholly,  upon  the  internal  frame  and 
XL      temper,    the  turn  and   difpofition  of  his 
heart.     The  love   of  Goodnefs  is  plainlv 
elfential  to  a  good  character  :    So  that  rf 
ive  could,    any   ways,    certainly   know, 
That  that  man,  whole  moral  and  religious 
conducl,  externally  confidcred,  is  blamc- 
lefs  and  good,  (fuch  as  it  ought  to  be)  had 
yet  no  regard  to  religion  and  \  irtue  in  his 
heart,    no   fnicerity   or  uprightnefs,    but 
*vvas  only  acting  a  part  ;    fliould  not  we 
ourfelves  be  far  from  looking  upon  his 
charafter  as  good,    in  the  fcnlc  now  in- 
tended ?    Sliould  we  account  any  one  a 
pious  man,  bccaufe  he  often  faid  his  pray- 
ers,   if  we  knew  him  to  be  an  Athcift  in 
his  heart  ?  or  only  knew,  that  lie  had  no 
love  and  reverence  for  that  God,  to  whom 
he  prayed  ?    Should  we  account  any  one 
a  true  chriftian,    becaufe  he  *'  named  the 
name  of  Chrift,"    if  we  knew  that  he  did 
not  believe  in  him  ?  that  he  did  not  refpert 
and  honor  him  :  Should  we  think  any  one 
truly  charitable,  becaufe  he    "  gave  his 
goods  to  feed  the  poor,  "  if  we  knew  that 
he  had  no  fixed  principle  of  benevolence  in 
him  ;  but  "  did  alms  to  be  'iccw  of  men  .^'* 
Should  we  think  any  one  temperate  and 
fober,    in  the  moral  and  religious  fenfe, 
becaufe  he  abflained  from  afts  of  intern- 
perance,  if  we  know  that  this  proceeded 

folelv 


of  the  Hearty  &c.         .  393 

folely  from  a  regard  to  his  health  and  re-  Serm. 
putation?  Certainly  we  fliould  not.  Well ;  XL 
this  may  all  be  true  with  refpecl  to  fome 
perfons,  altho'  wc  do  not  know  it  to  be 
lb.  Yea,  Ibme  pares,  at  lead,  of  this 
good  behaviour  externally  confidered, 
may  proceed  from  a  bad  principle  ;  from 
fonic  linilrer,  vicious  dcfign.  For  a  man 
may  "  bring  even  his  pra3^ers  to  God 
"  with  a  wicked  mind.'*  How  then  muit 
fuch  a  man's  character  Hand  in  the  eye  of 
Omnifcicnce  ?  Or  how  could  God  "  give 
every  man  according  to  his  ways,  ana  ac- 
cording to  the  fruit  of  his  doings  ;"  if  he 
did  not  '*  fearch  the  heart,  and  try  the 
reins  ?"  Under  a  perfect  moral  govern- 
ment, muil  not  \\\Qjdeart  be  the  ftandard 
of  the  man  ;  fo  that  he  fliall  be  rewarded 
or  puniflicd  according  as  that  is  good  or 
bad  ?  upright  or  deceitful  ?  and  in  pro- 
portion as  it  is  cither  ?  No  aftions  can  be 
deemed  good,  under  fuch  a  government, 
any  farther  than  there  is  an  honeft,  good 
temper  within,  which  correfponds  to 
them  :  Nothing  truly  bad  and  culpable, 
any  farther  than  there  is  lomcwhat  wrong 
and  vicious  in  the  heart.  We  fhould  ne- 
ver have  tho't  of  fettling  and  determining 
the  moral  and  religious  characters  of  men, 
by  their  outward  conduft,  had  it  not  been 
for  our  own  ueceflary  impcrfcdion  ;  be- 

caufe 


394  ^^  ^'^^  Deceitfuhiefs 

Serm.  caufe  we  cannot  fee  the  heart,  we  muft 
XI.  judge  by  the  outward  appearance.  This 
'  is  the  bell:  rule  for  us  to  judge  by  ;  the  ap- 
pearance being  a  probable  ijidication,  the' 
not  an  infalhble  one  hi  all  calls,  of  the 
internal,  real  charader.  But  a  perfed, 
all-knowing  Being,  ftands  in  no  need  of 
ilich  a  clue  :  He  looketh  directly  at  the 
heart  :  There  he  fceth  tlie  character  as  it 
really  is  ;  and  he  will  give  every  man  ac- 
cording to  his  own,  whatever  it  be. 

For  the  farther  illuftration  of  what  is 
here  intended,    let  us  ilippofe  a  peribn 
born  with  fuch  namral  infirmities,     or 
placed  in  fuch  difadvantageous  circum- 
Itances,    that  he  could  perform  none  of 
thofc  adions  which  the  world  ufuaily  calls 
good  and  virtuous.     This  pcrfon  might, 
neverthelefs,   be  bleffed  with  a  pious  and 
virtuous  mind,  a  good  and  upright  heart ; 
Would  he  not,    then,  be    one  of  a  pious 
and   good  character,  and  as  rewardable 
under  a  righteous  moral  government,  as 
if  he  had  been  in  a  capacity  to  "  bring 
forth  good  things,    out  of  the  good  trea- 
fure  of  his  heart  ?  "    Or  will  vou  fav,  his 
characler  is  vicious,    and  that  he  is  of  ill 
defer t,    merely  becaufe  he  does  not  per* 
form  thofe  good  works  which  others  do  .^ 
and  which   he  himfelf  would    perform, 
were  it  in  liis  power  !    Suppofc  another 

pcrfon 


of  the  Hearty  &c.  395 

perfon  labouring  under  the  like  infirmities  Serm. 
a-nd  difadvantages  ;  {o  that  he  has  never  XI. 
had  it  in  his  power  to  do  any  harm  ;  to 
do  any  one  action  which  the  world  calls : 
impious  or  immoral.  This  perfon  might, 
neverthelefs,  have  an  impious,  malicious 
turn  of  mind  ;  his  heart  might  be  full  of 
envy  and  malice  ;  he  might  have  an  in- 
inclination  to  do  the  evil  wdiich  he  can- 
not. Is  not  his  characler,  then,  bad  and\ 
vicious  ;  fothat  he  as  truly  defer ves  punifh- 
ment,  from  a  perfeft  moral  Governor,  as  if 
he  had  been  externally  vicious  \  Certainly 
he  does.  Thele  luppofitions  are  made  on- 
ly to  fhow,  that  a  man's  charafter,  is  really 
good  or  bad  only  in  proportion  as  his 
heart  is  fo;and  that  it  mull  finally  be  well 
or  ill  with  him  accordingly.  And  other- 
wife  there  would  be  no  need  of  God's 
fearching  the  hearty  in  order  to  his  giving 
every  ?nan  according  to  his  ways.  For  this 
he  might  do  without  knowing  the  heart, 
if  external  adions  made  the  character; 
and  men  were  no  farther  cither  rewardable 
or  punifhable,  than  they  are  outwardly 
virtuous  or  vicious.  Why  need  the  heart 
itfelf  be  fearched,  unlefs  the  heart  itfelf  ii\ 
to  be  "  brought  into  judgment,with  every 
"  fecret  thing  ?  " 

This  is  evidently  the  doftrine  of  the 
gofpel,  and,  I  think,  the  didate  of  reafon 

alfo. 


^ 


96  On  the  Deceitfulmfs 


Serm.  alfo.  Upon  an}^  other  fuppolition,  uhat 
XI.  ^  will  3^011  make  of  St.  TcmH  doctrine,  ^h-at 
M  a  man  give  all  his  goods  to  feed  the  poor  ^ 
and  his  kodj  to  he  hvinied,  and  have  not  charity y 
he  is  nothing-  F  What  ^^■ill  you  make  of  St. 
John's  dodrinc,  that  who^/o  hateth  his  brother 
is  a  murderer  ?  What  Avill  you  make  of 
our  Saviour's  own  dodrine — He  that  look- 
eth — hath  committed  adultery — already  in  his 
heart  ?  Apply  what  is  ftid  in  thefe  pafTages,- 
to  all  other  inftances  of  virtue  and  vice, 
and  it  will  hold  equally  true.  What- 
ever good  deeds  a  man  docs  ;  yet  if  he 
has  not  a  correfponding  good  temper,  he 
is  nothing:  Whatever  fins  and  lufts  a  man's 
heart  is  fet  upon,  of  thofe  he  is  guilty  in 
the  fight  of  Him,  who  looketh  at  the  hearty 
and  will  give  to  every  man  according  to 
what  he  fees  therein,  I  fhall  juft  add  here, 
that  it  may  be  taken  for  granted,  every 
man  is  internally  vicious,  at  leaft  in 
the  fame  degree  that  he  is  externally  fo. 
But  it  cannot  be  fuppofed,  on  the  other 
hand,  that  every  man  is  internally  good- 
and  pious,  in  the  fame  proportion  that  he^ 
feemeth  to  be  lb,  for  this  plain  reafon  ;'' 
Becaufe,  were  this  faft,  there  could  be  no 
fuch  thing  as  hypocrily,  or  deccitfulnefs 
of  heart  ;  as  there  manifcltly  is,  in  that 
twofold  fcnfe  wjiich  has  been  confide- 
red. 

Upon 


of  the  Hearty  &c.     ^  397 

Upon  the  whole :  We  are  aiTared  that  Serm. 
God  "  hath  appointed  a  day,  wherein  he  ^  ^^ 
will  judge  the  world  in  righteoufnefs,  by  '  " 
that  man,  whom  he  hath  ordained.  "  In 
that  day  the  fecrcts  of  all  hearts,  which 
are  not  even  now  fecrets  to  our  Maker, 
will  be  difclofcd  to  all  :  And  it  (hall  fare 
with  men  according  to  their  real  goodnefs 
or  badneis,  their  internal  charader.  It  is 
indeed,  often  faid  in  the  holy  fcriptnres. 
That  men  fliall  be  "  judged  according  to 
their  works;  "  "  according  to  their  deeds;'' 
according  to  "  the  things  done  in  the  bo- 
dy. "  Bat  it  is  fo  exprelled,  upon  a  pre- 
fumption  that  men's  hearts  correfpond  to 
their  works  ;  or,  vice  verfh^  their  works 
to  tlieir  hearts  :  Which,  in  general,  may 
be  taken  for  granted,  notwithftanding  any 
thing  that  has  been  laid  in-  this  difcourfe. 
But  there  are  manifcllly  fome  exceptions  : 
And  it  is  equally  manifeft,  that  in  thofe 
cafes  where  there  is  not  fuch  a  correfpon- 
dence  betwixt  men's  hearts  and  their 
deeds,  a  man's  heart,  not  his  deeds,  is 
what  muft  be  regarded  by  the  righteous 
Judge  of  all.  All  men  fhall  be  dealt  with, 
according  to  what  they  really  are  in  the 
elHmation  of  the  all-knowing,  all-juft  and 
good  Governor  of  the  world  ;  not  accor- 
ding to  outward  appearances,  or  the  falfe 
judgments  which  any  form  either  of 
themfclves  or  others.  The. 


398  On  the  Decchfulnefs 

The  reflexions  which,  I  fuppofe,  na- 
turally ariie  out  of  this  lubject:,  arc  fuch 
as  follow. 

We  are  hereby  cautioned  not  to  place 
any  undue  truft  or  confidence  in  men  ; 
but  to  exercife  a  degree  of  warinefs  and 
circumfpeclion  in  all  our  intercourfe  with 
them.  "  It  is  better  to  truil  in  the  Lord 
"  than  to  put  confidence  in  man  :  It  is 
"  better  to  trull  in  the  Lord  than  to 
"  put  confidence  in  princes."  Common 
frudence,  which  ought  to  be  reckoned 
among  the  virtues,  requires  this  caution 
and  circumfpedion  ;  fmce  men  may  be 
very  different  from  what  they  appear  to 
be.  "  Counfel  in  the  heart  of  man  is  like 
"  deep  water  ;  but  a  man  of  underitanding 
"will  draw  it  out.  Moft  men  will  pro- 
^Prov.iQ.  "  claim  every  one  his  own  goodnefs  ;  but 
^'  "  a  faithful  man  who  can  find  !  "  "^  Thus 
feid  the  wifeft,  if  not  the  bell  of  men.  A 
diftruft  of  our  fellow-men  may,  indeed, 
be  carried  to  an  extreme  :  (  Which  is 
ijloft  frequ(^ntly  done  by  men  that  are 
tiiemfelves  deflitute  of  honor,  honelly  and 
virtue  :)  Without  a  confiderable  degree  of 
mutual  trull,  faith  and  confidence,  it  is 
manifeft  that  there  can  fcarce  be  any  fuch 
thing  as  focial  happinefs,  and  a  friendly, 
f^reable  intercourfe  with  our  neighbour. 
Aftd  a  good  iinaa  would  rather  flrain  a 

pointy 


tf  the  Hearty  &cc.  399 

point,  hope  all  things^  and  expbfe  himfelf  Serm^ 
to  Ibmc  difedvantages  and  impofitions,  XI. 
than,  by  an  univcrial  diilruft  and  fufpicion 
of  others,  cut  himfelf  off  from  the  fatis- 
fadion  of  thinking  he  is  converfmg  with 
thofe  that  are  as  upright  as  himfelf.  It  is 
to  be  added,  that  the  daily  commerce, 
and  various  affairs  of  the  world,  could 
not  be  carried  on  in  a  manner  the  mod 
beneficial  to  the  Whole,  were  jealoufy, 
and  diffidence  of  man  to  man,  univerfally 
to  take  place.  The  prefent  ftate  of  man- 
kind, however  imperfect,  plainly  requires 
fome  degree  of  mutual  faith  and  depen- 
dence. However,  there  is,  in  fome  fenfe, 
an  extreme  even  in  virtue.  Intire,  unre- 
ferved  confidence  is  to  be  placed  in  God 
alone  :  And  thofe  who  place  it  indifcrimi- 
nately  in  others,  may  poffibly  have  reafon 
to  lament  their  eafy  credulity  ;  and  expe- 
rience the  truth  of  the  prophet's  words — . 
Cttrfed  is  the  man   that  trujieth  in  man. 

But  fince  men's  hearts  are,  in  fome 
fenfe,  treacherous  and  deceitful  even  with 
regard  to  themfelves  ;  we  are  hereby  ad- 
monifhed  to  examine  our  own  ;  to  fcruti- 
nize  them  w^ith  the  utmoft  care,  and  to 
keep  them  with  all  diligence:  For  out  of  them 
are  the  ijfues  both  of  life  and  death.  Solo- 
mon tells  us,  that  "  he  that  trufteth  his 
own  heart  is  a  fool.-*  His  meaning  is,  that 

fince- 


4-00  On  the  Deceitftdnefs 

fiiice  thei'e  is  great  deccitfulnefs   in   the 
hearts  of  wicked  men,  and  a  degree  of  it 
in  the  hearts  of  all  men,  it  is  folly  in  any 
One   to   be   imfufpicious,  or  not  jealous, 
concerning  the  integrity  of  his   oiu.n,     A 
truly  \yife  man  will  be,  in  fome  degree, 
faithlefsand  unbelieving  towards  his  own 
heart.     But  you  will  lay,  perhaps,   "  My 
"  heart  is  good  and  honeft  :  Why,  then, 
"  fhouki  I  be  {o  injurious  as  to   diihaft 
"  it  ?  "    It  is  fue,  your  heart  viay  be  good 
and  honell  ;  but  how  do  you  know  it  is 
fo,  unlcfs  you  have  examined  it  ?    unlds 
you  have  put  it  to  the  que  ft  ion  ?  unlefs  you 
have  tryed  how  it  will  bear  the  torture  of 
being  fevered  from  the  world  ?  unlefs  you 
have  denied  yourfelf  as  to  thofe  fins  and 
lufts,  which  moit  eafily  befet  you  \    unlcfs 
you  have  taken  up  your  crofs,and  follow- 
ed your  Saviour  I  This  is  the  tell  of  au 
honeft  heart.  And  if  you  have  never  done 
thus  ;  if  you  have  never  diftruftcd  your- 
felves,  nor  do  fo  at  prefent,  it  is  almoft  a 
demonftration   tliat  you  are  one  of  thofe 
nnwtfe  men,  of  whom  Solornon  ipeaks  ;  and 
tliat,  however  charitable  you  may  be  to- 
wards your  own  heart,  it  is  ftill  deceitful 
above  all  things,  anddejperately  luickecL   Some 
other  pcrfons,  you  allow,    are  miftaken  in 
thinking  their  hearts  good   and  upright, 
while  they  are  not :.  Mt^y  not  this poffibly 
be  your  own  cafe  ^ —  But 


of  the  Heart,  &C.  40 1 

But  whatever  forrie  perfons  may  think,  Serm. 
it  would  be  a  great   abufe  of  this  fcrip-     ^I- 
ture-dodrine,  That  the  heart  is  deceitful,  ^  '  "^ 
to  infer  from   it,  that  a  man,  by   felf-ex- 
amination,  by  attending  to  the  operations 
of  his  heart,  and  brijiging  it  to  the  teft  of 
fcripture  and  reafon,  under  that  influence 
of  the  good  Spirit  of  God,  which  is  com- 
mon to  all  men,  cannot  come  to  a  fcrip* 
tural,  rational,  and   fatisfadory  determi- 
nation (Tonccrning  his  own  heart,  whether 
it  be  good  or  bad.     The  pofTibility  of 
this,  in  the  way  of  rational  dedudion  and 
inference,  (  to  fay  nothing  of  the  Witnefs 
gf  the  Spirit  )  is  plainly  prefuppofed  in  all 
thofe  pafTages,  where  we  are  admonifhed 
to  prove  and   examine  ouffelves  to  thi3 
end,  that  w^e  may  know  ourfelves  :    Par- 
ticularly in  thofe  w^ords  of  the  Apoftle, 
•'  Examine  yourfelves,  whether  ye  be  ia 
"  the   faith   }    prove   your   own  felves. 
•'*  Ktiow  yc  not  your  own  felveSy  how  that 
'*  Jefus  Chrift  is  in  you,  except  ye  be  re- 
"  probates?!''     What  propriety  ?  what  ±^5^  j. 
fenfe   would  there  be,  in   this  exhorta-     15. 
tion,  unlefs  profefled  chriftian$  in  general 
mighti  by  exercifing  due  care,  come  to  a 
rational,  fatisfadory,  and  fcriptural  deter* 
jnination,  concerning  their  own  proper 
charaftef  ?    It  is  to  be  farther  obferved, 
That  '•  truth,  and  real  good  fenfe,    and 
D  d  thorough 


402  On  the  Deceitfulnefs 

thorough  integrity,   can  y  along  with 
them   a  peculiar  confcioulhefs  of  their 
own  genuinenefs  :   There  is  a  feeling 
"  belonging  to  them,  whicli  does  not  ac- 
"  company  their  counterfeits,  error,  folly, 
"  half-honelly,  partial  and  Ihght  regards 
"  to  virtue  and  right,  fo  far  as  they  are 
"  confiftent  w  ith  that  couife  of  gratifica- 
"  tion  which  men  happen  to  be  fet  up- 
"  on.  "  *     A  truly    honeft,    good    man, 
either  muft,    or  may  if  he  pleaTes,    and 
provided  time  and  opportunhy  are  allow- 
ed him,  fatisfadorily  know  his  own  heart  ; 
he  may  know  his  own  religious  charac- 
ter fo  far,  at  leaft,  that  anxiety  and  fear 
fhall  be  cajl  out.     And  may  not  a  wdcked 
man  know,  if  he  will,  that  he  is  really  fo, 
with  equal  certainty  ?  He  may  :  He  is  un- 
•der  no  necejpty  of  diflioneftly  clofing  his 
eyes,  any  more  than  a  good  man ;  tho* 
he  may  be  more  inclined  to  do  it.    There 
is  no  difputing  fa^^ls  ;  many  wicked  men 
have  actually  feen  themfelves  to  be  really 
fuch — Since  then  both  are  poffible,  it  high- 
ly concerns  us  all  to  prove,  to  examine, 
and  know  our  ownfclves  :  For  whether  we 
<3o   fo  or  not,  there   is  Another  who 
^*  fearcheth    our  hearts,  and  tryeth   our 
^  reins,  c\'en  to  give  every  man  accord- 

"  ing 

•  Blihop  Sut/ir's  Sermon  on  2  S^rf.  12.  7- 


^f  the  Hearty  &c*  .4^3 


**  ing  to  his  ways,  and  according  to   the  Serai, 
**  fruit  of  his  goings."  XI. 

Ther£  are  none,  perhaps,  who  have 
more  reafon  to  be  fulpicious  of  themfelves, 
than  your,  hot  rehgious  zealots  ;  the  great 
Jfticklers  for  wdiat   they   call  orthodoxy, 
whether  juflly,   or  iinjuftly,  it  now  mat- 
ters not.      You  will  fometimes  fee  men 
wrangling  in  fuch  an  nnchriHiau  manner, 
nbout  the  form  of  godlinefs,  as  to  make 
it  but  too  evident   that    they    deny    the 
power  thereof.     You  will  find  fome  who 
.pride  themfelves  in  being  of  what  they  call 
-the  true  church,  ihowdng  by  their  wdiole 
-converfation,  that  they  are  of  xht  Jynagogut 
fsf  Satan,     Some  contend,  and  foam,  and 
cmfe  their  brethren,   for  the  fake  of  the 
^tbancfian  Trinity^  'till  'tis  evident  they  do 
not  love  and  fear  the  One  living  and  true 
God  as   they  ought  to  do.     Others  you 
"will  fee  raging  about  their  peculiar  notions 
of  original  fin,  foasto  prove   themfelves 
guilty  of  aftual  tranfgrellion  :  About  elec- 
tion, 'till   they  prove   themfelves   repro- 
bates :  About  particular  redemption,   'till 
they  fhew  that  they  themfelves  are  ncK: 
redeemed  from  a  vain  converfation.     You 
will  hear  others  quarrelling  about  imputed 
righteoufnefs,  with  fuch  fury  and  bitter- 
nefs,  as  to  fhow  that  they  are  deftitute  of 
jperfonal :    About  fpecial  grace,  fo  as  to 
D  d  2  Ihovr 


404  On  the  Deceitfulnefs 

PERM.  flio'vV  that  they  have  not  even  common*: 
XI.     About  faith,  while  they  make  (hipwreck 

^'^^'~'  of  a  good  coiifcicnce  :  And  about  the 
final  perfeverance  of  the  faints,  'till  they 
prove  themfelves  to  be  no  faints  ;  and  that 
if  they  had  ever  any  goodnefs  or  grace, 
they  are  now  fallen  from  it — -But,  "  who 
*'  is  a  wife  man,  and  endued  with  kjiow- 
"  ledge  amongft  you  ?  let  him  fhew  out 
"  of  a  good  converfation  his  works  with 
"  meeknefs  of  wifdom.  But  if  ye  have 
*'  bitter  envying  and  llrife  in  your  hearts, 
•'  glory  not,  and  lie  not  againft  the  truth. 
*'  This  wifdom  dcfccndeth  not  from  a- 
"  bove;  but  is  earthlv,  fenfual,  devilifh. — 
**  The  wifdom  that  is  from  above,  is  firlt 
**  pure,  then  peaceable,  gentle,  and  eafy 
*'  to  be  intreated,  full  of  mercy  and  good 
"  fruits,  without  partiality,    and  without 

•J6mtiy  ''  hypocnjy,  "  * 
*3-  The  extreme  folly  ofhypocrify  is  very 

evident  from  what  has  been  faid.  God 
knows  our  hearts  already  ;  and  the  Palfc, 
deceitful  man,  who  has  deluded  others  or 
himfelf,  will  be  as  certainly  condemned 
hereafter,  when  we  (hall  *'  all  appear  be* 
*'  fore  the  judgment-feat  of  Chrift,"  as 
thofe  notorious  profligates,  who  "  declare 
*'  their  (in  a^Sc Jo w J'  Go  on  then,  Oman, 
to  deceive  thv  fellow-mortals  and  thy-^ 
ielf !  Go  on  to  mock  God,.  laying  in  tliy 
^       "  .  hearty 


of  the  Hearty  &c.  405 

heart,  ^'  The  Lord  fliall  not  fee  ;  neither  Serm. 
*'  (hall  the  God  o[  Jacob  regard  it  !  "  But      XL 
yet,  "  He  that  planted  the  ear,  (hall  not  He  ' — ^>r^^  ^ 
'^  hear  ?  He  that  formed  the  eye,  fliall  not 
"'  He  fee  ?  He  that  challeneth    the  Hea-  ^  p., 
"  thai,  fliall  not  He  correft"  ^  Thee  ^Ifo  t.     V,  ?o.' 
Thou  mayefl:  put  out  the  eyes  of  thine 
own  underfl;anding,  and  become  blind  to^ 
thy  felf  and  thy  danger  :  But  thou  can'ft^ 
not  quench  the  eye  of  day  ;  thou  can'ft 
not  put  out  the  eyes  of  thy  Judge,  which 
are  as  aflame  oj fire  "  in  every  place,  be- 
"  holding   the   evil   and    the  good  :  *' J  j /^r*.  15; 
There  is   no  darknefs,  neither  fladoza  of    V 
deathy  where  thou  canfl;  hide  thyfelf  from 
Him. — It  isfaid,  there  are  fome  animals 
which,  being  purfued,  are  fo  fimple  as  to 
fliut  and  hide  their  eyes  from  the  purfuer, 
and  their  danger ;  thinking  both  are   re- 
moved when  they  are  no  longer   feen ; 
and  fo  being  felf-blinded,  they  become  a 
more  eafy  prey.     Thefe  filly  animals  (  if 
there  are  any  fuch)  are  no  ill  emblem  of 
foolifli,  felf-deceivers  -,  who  being  hunted 
and  haunted  by  their  own   confcicnces, 
and   purfued,  as   it  were,  by   the  great 
Avenger  of  blood,   *'  make  lies  their  re- 
"  fuge,  and  hide  thcmfelves  under   falf- 
"  hood  ;  §  "  and   become   blind  to  their  ^  ^{^';  *^^ 
danger,  thinking  that  God  fees  them  no 
longer  when  they  are  hidden  from  them- 
i)  d  3  felvcs.. 


■L 


4'oiS» '  0;/'  f7j^  heceitfulnefs 

Serm.  felves.     But  in  vain  !  They  ^vi^l  ^oon   fall 
XI.       into  Plis  hands,  whofe  eje  will  not  /pare  § 
;";;  the  day  of  vengeance  ! 

But  tho'  this  fuhjei^  (liould.bc  confide- 
red  primarily  and  principally^  .as  a  warn- 
ing and  admonition  to  all  falfe  pretenders 
to  religion  and  virtue  ;  yet  if:  may  be  im- 
proved with  great  propriety,, for  the  en- 
couragement "and  confolatiqn  of  all  thofe^ 
\vhofc  hearts  iarc  right  withdod  ;    eipe- 
cially  thof^,  '^Vhofe  lot  it  is  to  have  their 
"  names  calt  p.ut  as  evil  ;  *'  to  be  reputed 
"^V^icked  afid.  gracelefs  men,  and  "  fepara- 
rated  from  the  company/'  of  them  who 
fay,   JFe  are  Ixflier  than  thou.     While  fome 
of  the  wqrft  nien  have  been  extolled  for 
their  piety/ ,*it  has  often  been  (  (hall  I  lay, 
the   hapjpinefs  ?    or  )  the  unhappinefs  of 
the  bell,  fuch  "  of  whoni  the  w  orld  was 
Hot  w^orthy,  ''    to  live  and  die  under  re- 
proach ;  to  have  all  their  good  evil-fpoken 
of  ;    all.  they  fay  or   do,"  mifconllrued, 
ajid  perverted  to  their  difadvantage,  by 
Avicked  or  milhiken  men.     Thus  partial, 
thus  blind,  thus  unjuft, '  is  the  world  in 
which  we  now  live.     But  let  us  not  ac- 
count tho(e  upright  men  miferable,  whoni 
our  Saviour   pronounces  blejfedy  %   how-, 
ever  defpttcfihh  they  may  be  ufcd  at  pre^ 
fent.      God  *'  fearches  the  hearts,    and 
tries  the  rci;is,  "'    not  only  that  he  may 

render 


of  the  Hearty   &c.  407 

render  to  the  hypocrite  and  the  wicked  Serm. 
man,  his  juft  deferts ;  but  that  he  may  al-  XL 
lb  give  to  the  upright,  in  whom  he  de-  '  ^"^""^ 
lights,  fuch  things  as  eye  hath  not  ieen, 
nor  ear  heard,  neither  have  entered  into 
the  heart  of  man  to  conceive  ;  He  does 
it,  "  even  to  give  every  man  according  to 
"  the  fruit  of  liis  doings,  "  whether  he 
be  wicked,  or  fincerely  good  :  And 
great  is  Their  reward  in  heaven.^  With 
this  confideration,  holy  men  of  old  ufed 
to  fupport  their  fpirits  under  the  cenfures 
and  ill-ufage,  which  they  received  from 
the  world :  None  of  thefe  things  moved 
them  :  They  were  kept  in  perfeB  feace^ 
their  minds  being  fthyed  upon  God — •"  It 
"  is  required  in  ftewards,  that  a  man  be 
*'  found  faithful.  But  with  me  it  is  a 
•'  very  fmal!  thing  that  I  fhould  be  judged 
**  of  you,  orf-of  man's  judgment  :— He 
"  that  judgeth  rne  is  the  Lord,  There- 
"  fore  judge  nothing  before  the  time,  uut 
"  til  the  Lord  come,  who  both  will  bring 
**  to  light  the  hidden  things  of  darknefs, 
*'  and  will  make  manifeft  the  counfels  of 
^*  the  hearts.  '*  *  With  fuch  confidera-  *  '  ^'^''•4' 
lions  the  prophets,  and  apoftles,  and  o-  *  ~^ 
ther  good  men  of  old,  uied  to  comfort 
tbemfelves  under  bad  ufage,  and  fo,  in 
^  fort,  to  defeat  the  malice  of  their  ene- 
mies :  And  in  pr.o*portiou  as  men  in 
D  d  4  later 


40  8  On  the  Deceitfulnefs 

Serm.  later  ages    have  the   fame  faith  in  God, 
XI,     and  the  fame  integrity  of  heart,  they  will 

*-*^~^  alfo  derive  confolation  from  them,  under 
fimilar  trials,  or  any  other. 

The  world  is  now  in  a  great  meafurc 
malked  :  Even  profcllcd  Chriihans  often 
carry  two  faces,  more  refembling  Janus^ 
the  pagan  deity,  than  their  Father  *which 
is  in  heaven.  But  the  time  is  coming  when 
all  the  world  will  be  unmafked  >  when  one 
man  (hall  have  but  one  face  ;  when  everv 
perfon  fhall  appear  in  his  own  proper  co- 
lours ;  when  the  deceitful,  hypocritical 
man,  fhall  be  ftripped  of  his  gay  plumage, 
and  borrowed  ornaments  ;  and  the  Up- 
right fhall  appear  to  be  what  they  really 
are,  adorned  with  thofc  internal  graces 
and  virtues,  which  are  *'  in  the  fight  of 

ii/'#/.3  4.  QqJ  ()f  great  price.  '*  §  Men's  true  cha- 
rafters  fhall  be  thus  made  manifcft,  in  the 
day  of  the  revelation  of  the  righteous  jucJgment 
of  God)  when  **  the  Lord  himfelf  fhall 
*'  defcend  from  heaven  wath  a  fhout,  with 
"  the  voice  of  the  arch-angel,  and  with 
*•  the  trump  of  God  ;  "  when  He  *'  fhall 
"  fit  upon  the  throne  of  his  glory,  "  ali 
rtJtions  being  gathered  before  him,  the 
peep  on  his  right  hand,  but  x\\c  goats  on 
the  left.  In  this  day  of  retribution,  on 
the  dccifions  of  which,  our  whole  intereft 
and  bein^j  depeucb,  how  differeat  may  wc 

rea- 


pf  the  Hearty  &c.  409 

rcafonably  fuppofe  men  will  appear,  from  Serm, 
what  they  appear  to  themfelves  and  o-  XL 
then  in  this  world,  where  fo  many  walk  '  "  ^ 
about  in  difguife,  in  a  vainjheiv  !  Whom 
do  I  behold  yonder,  on  the  right  hand^ 
with  holy  joy  and  triumph  iji  their  faces, 
in  expectation  of  the  blefled  fentence! 
■Are  not  many  of  them  thofe,  whofe 
unafTefted  piety  and  virtue  was  unnoticed 
in  this  world  ?  Are  not  many  of  them 
thofe,  who  were  once  reproached  and 
condemned  by  rafh  men,  as  infidels,  ai 
heretics,  as  hypocrites,  as  workers  of  ini* 
quity  ? — But  what  do  I  hear  Him,  whofe 
judgment  is  according  to  truth,  faying  t6 
them  I —  "  Come,  ye  bleiTed  of  my  Father^ 
"  inherit  the  kingdom  prepared  for  you 
"  from  the  foundation  of  the  world  !"— ;- 
•^  Whom  do  I  behold  yonder,  on  the  lefi 
kanJy  with  unutterable  woe  and  anguifh 
in  their  faces  ;  curfing  the  fea,  death  and 
helly  ioT  giving  up  the  dead  which  were  in 
fheml^  and  praying  to  the  deaf,  unpitying 
rocks  and  mountains  to  fall  on  them,  and 
hide  them  from  "  the  face  of  Him  that  fit- 
"  teth  upon  the  throne,  and  from  the 
"  wrath  of  the  Lamb  !"  f  Are  they  only  ^  v^r^e'. 
thofe,  whofe  "  fins  were  open  beforehand, 
^'  going  before  to  judgment  ?  "J  Are  not 
many  of  them  thofe,  who  once  made  a 
profcllxoa  of  religion  ?  thofe,  who  once^<?;^- 
-    '  tended 


410  On  the  Decettfulnefs 

tended  fo  earneflly  for  what  they  called  the 
faith  delivered  to  the  faints  ?  Are  not  many 
of  them  thofc,  whom  this  deluded  world 
tho't  almoll  the  only  faints  in  it  ?  Are  not 
inany  of  them   thofe,  who  fhew'd  fuch 
^eal  even  about  the   circumftantials  and 
forms  of  religion  ?  Are  not  many  of  them 
thofe,  who  were  once  the  great  alTerters 
cf  what  they  termed  orthodoxy  I  and  whg 
"Were   for  com-pelUng^    even  by  carnal  ivea- 
fons^  all  they    fuppofed   out    of  the  true 
(church,  "  to  come  in  ?  "   Are  not  many 
of  them  thofe,  who  once  tho't  and  faid, 
ihat  they  who  did  not  believe  exadly   as 
they  did,  fhould  perifj  everlajlinglj  ?  Are 
not  many  of  them  thofe,  who  once  ima- 
gined almoft  all  mankind  excepting  them- 
felves,  would  be  damned  ?• — But  what  fen- 
tence  do  I  hear  from  the  mouth  of  Him, 
who  knoweth  the  hearts  of  all  ? — "  De- 
part from  me,  ye  Curfed !" — What  is  now 
become  of  all  that  feeming  concern  for 
the  glory  of  God  ?  the  purity  of  religion  ? 
the  falvation  of  fouls  ?  Alas  !  this  was  on- 
ly a  cloke,  a  mafk  :  Worldly  policy,  am- 
bition, a  party-fpirit,  pride,  covetoufncfs, 
felf-conceit,    uncharity,    bigotry,  unholy 
wrath,  cenforioufncfs,    or  the  luft  of  do* 
mination,   was  at  the  bottom,    concealed 
from   thefe  men  themfelves,    perhaps,  as 
well  as  from  many  otliers,  uader  thofe 

fair 


of  the   Heart,    &c.  41V 

fair  pretences  !     While  they  made  broad  Serm. 
their  phjlacleries,   and  affefted  fo  much      XL 
gravity,  devotion  and  fanctity,  they  ftill '     ^""^ 
loved  the  chief  feats  in  xhtjynagogues,  and 
2Xfeafls  ;  greetings  in  the  markets,  and  to 
be  called,    Rahh'i,  Rahb't.      Are  there  no' 
men  of  this  fame  charafter  in  the  v^orld* 
at  prefent  I    Would  to  God  there  were; 
not  !    There  are,  indeed,  many  profefled 
enemies*  to  the  gofpel,  treating  it  with 
the  utmoft  contempt,  fcorn  and  derifion  ; 
and  blafphemoufly  reproaching  theAuthor 
of  it  ;    which  to  them  is  an  evident  token  of 
perdition,    f    notwithftanding   their   pre-  t  W/.  r. 
tences  to  probity  of  mind,    and  a  fmcere 
love  to  truth  and  virtue  :  For  if  the  gof- 
pel is  true,    we  know  that  fuch  men  hate 
the  light.     But  there  are,  probably,  many 
other  perfons,    who  cannot  endure  what 
is  commonly  called  infidelity  and  irreli- 
gion,   or  even  the  leafl  deviation  from  the 
principles  which  they  have  received  by  tra- 
dition fro7n  their  fore-fathers  ;  who  are  yet 
as  deftitute  of  real  goodnefs  and  integrity 
of  heart,  as  many  open  revilers  of  Chrift  : 
So  that    had  they  lived  when  their  pre- 
decelTors,    the   Tharifees  did,    'tis  hkely 
they  would  rather  have  cried,    "  Crucify 
Him,  Crucify  Him,"  tlian  "  Hail  Mafler  ;^| 
unlefs,  perhaps,  they  had  cried,  "Hail," 
and  kilTed  Him,  only  to  betraj  [— O  vairi 
:  /  mortals ! 


On  the  Deceitfiitnep 

mortals  !  God  is  greatci*  than  your  heart?, 
and  knoweth  all  things  :  He  now  learch- 
eth  rhem,  "  even  to  give  very  man  ac- 
cording to  his  ways."  To  His  cciual,  im- 
partial judgment,  I  leave  }ou;  praying, 
that  )r  may  approve  things  that  are  excellent  ; 
ihat  je  viay  be  sincere,  and -witl^jut  cf- 
fence  *till  the  day  of  Chrijl.  *  So  fhall  not 
fhame,  indignation  and  wrath,  but  glory, 
honor  and  peace,  relt  upon  you.  Alas  \ 
•'  The  hope  of  the  ungodly  is  like  dull 
•*  that  is  blown  away  w^ith  the  wind  ; 
"  like  a  thin  froth  that  is  driven  awav 
**  with  the  ftorm,  like  as  the  fmoke 
which  is  difperfed  here  and  there  with 
a  tcmpeft,  and  pafleth  away  as  the  re- 
•'  membrance  of  a  gueft  that  tarrieth  but 
"  a  day.  But  the  righteous  live  forever- 
*'  more  :  Their  reward  is  with  the  Lord^ 
"  and  the  care  of  them  is  with  the  Mo(t 
High.  Therefore  fhall  they  receive  a 
glorious  kingdom,  and  a  beautiful 
"  crown  from  the  Lord's  hand  :  For 
*'  with  his  right  hand  fhall  he  cover  them, 
and  with  his  arm  fhall  he  prote^i\ 
them.'^  t 

•f  H'i/Jm  (fSclemc»,y,  i^,  15,  16. 


(( 


it 


a 


SERMON 


SERMON     XII. 


413 


On    the   Shortnefs    and   Vanity   of 
human  Life. 

Cccafioncd   by  the  Death  of  a  young  Pcrfon. 


Psalm   XXXIX.  5,  6. 
BEHOLD,  T'hou  baft  made  my  days  as  afp 

hand-breadth  J  and  mine  age   is  as  nothing 

before  T*hee  :    verily  every  man  at  his  bejl 

eftate  is  altogether  vanity,     Selah, 
SU RELT  every  man  walketh  in  a  vain 

Jljexv  :  forely  they  are  difqtiieted  in  vain — '  Serm 

THE  fubjec^  of  this  facred  Ode,  is  the  ^^^• 
brevity  of  human  life  :  A  fubje<9:, 
which  cannot  be  attentively  confidered, 
without  making  us  wifer  and  better. 
The  Tfalm  was  compofed  by  David  in  a 
time  of  (icknefs,  as  plainly  appears  from 
the  latter  part  of  it :  "  Remove  thy  ftroke 
**  away  from  me- — ^When  thou  with  re- 

"  bukes 


414  ^^  the  Shortnefs  and  Vanity 

Serm.  "  bukes  doft  correal  man   for  iniquity, 
XII.    "  thou  makeft  his  beauty  to  confume  a- 

^  ~T^'-^  "  way  like  a  moth — O  !  fpare  me,  that  I 
**  may  recover  ftrength  belore  I  go  hence, 
"  and  be  no  more."  People  in  the  gloom 
of  adverfity,  efpecially  when  they  have  a 
profpeft  of  foon  walking  thro'  the  valley  of 
the  Jhad(nu  of  death ,  often  entertain  very 
different  fentimcnts  of  the  prefent  Hfe,  and 
its  enjoyments,  from  thofe  which  they  en- 
tertained in  high  health,  in  the  vigor  of 
youth,  in  great  prol'perity,  when  the  candle 

•  j^i  jQ^  of  God  jhined  upon  their  heads.  *  Men  are 
3-  not  generally  jouzed  into  a  thorough  fenfe 
of  the  fhortnefs  of  this  mortal  race,  and  of 
the  vanity  of  life,  'till  the  race  is  almoft 
run  thro*,  and  forrow  comes  fall  upon 
them..  In  early  life,  and  in  our  prol'pe- 
rous  days,  we  fay  with  Him  in  the  para- 
ble, **  Soul,  thou  haft  much  goods  laid 
*'  up  for  many  years  ;  take  thine  eafe,  eat 
^'  drink,  and  be  merry  ;  "  not  confidering 
that  "  this  night  our  fouls  may  be  requi- 
red of  us/*  Thus  do  many  fondly  build 
Vipon  length  of  days,  and  pleafe  themfelves 
with  the  gay  hopes  of  a  long  fucceffion  of 
pleafurable  enjoyments  here  :  When  "  Be- 
"  hold  !  God  has  made  our  days  as  an 
^  hand-breadth,  and  our  age  is  as  nothing 
"  before  him  :  When  every  man  at  his 
"  beft  eftate  is  altogether  varuty ;  walking 

"  in 


of  human   Life.  41^ 

"  in  a  vain  fhew  :  ''  So  that  if  we  eagerly  Serm* 
purfue  after,  and  expeft,  felicity  here  be-      XII. 
low,  we  do  but  **  difquiet   ourfelves  in  '-    -^""^ 
vain."     Time  and  experience  will,  foon- 
er  or  later,  convince  every  man  that  fuch 
hopes  are  dclufive  ;  and  that  fuch  piirfuits 
terminate  where  they  begin,  in  vanity  and 
vexation  offpirit  -    not  in  the  pofFeffion  of 
that  folid  happinefs  and  fatisfac^Hon,  which 
is  the  objecit  of  them.     It  were  well  for 
us,  if  we  were  convinced  of  this  moft  cer- 
tain, this  moft  falutary  truth,  more  fea- 
fonably  than  we  ufually  are  ;    that  fo, 
knowing  our  end^  and  the  rneaftire  of  our 
^aysy  what  it  is,  we  might  early  apply  our 
hearts  to  wijdom  :    For  we  could  icarce 
fail  to  do  thus,  did  we  but  number  our  days 
aright ;  did  wc.h\xt  know  how  frail  we  are ^ 
and  make  a  proper  eftimate  of  this  vaia 
life — ^To  which  end  it  is,  that  this  palTage 
of  fcripture  is  chofen  for  the  fubjeft  of  the 
prefenr  difcourfe. 

After  reprefenting  to  you  the  Jhort^ 
nefs^  I  fliall  reprefent  to  you  the  vanity  and 
troubles,  of  this  life.  Then,  both  will  be 
confidered  as  the  appointment  of  almigh- 
ty God  :  For,  behold,  it  is  He  that  has 
made  our  days  as  an  hand-breadth,  and  fib- 
jeHed  the  creature  to  vanity,  fo  that  the  whole 
creation  groaneth,  and  travaileth  in  pain  toge* 
ther  until  now.  f  Thefe  things  being  dif-  jlj^^  ^^ 
:•  tindly     t^' 


4r6  On  the  Shortnefs  and  Vanity 

tindlly,  tho*  briefly,  confidered,  the  fub- 
jec^l  will  be  clofed  with  fome  practical" 
inferences  and  reflexions. 

First,  Let  us  confider  the  brevity  of 
life.  Our  davs  are  faid  to  be  as  an  hand-^ 
breadth^  one  of  the  fliortell:  meafures  in  ufe : 
And  our  age  is  as  nothing  before  God  ; 
before  Him,  with  whom  "  one  day  is  as 
"  a  thoufand  years,  and  a  thoufand  years 
"  as  one  day."  With  relation  to  an  eter- 
nal, omnifcient,  all-comprehending  Mind, 
the  longcft  limited  duration  muft  be  in- 
deed as  nothing.  When  the  Prophet  fpeaks 
of  the  greatnefs,  the  power  and  majefty 
of  God,  he  fays  that  "  all  nations  before 
"  Him  are  as  nothing  ;  and  are  counted 
*^  to  him  Icfs  than  nothing,  "  And  w^hen 
we  contemplate  Him,  who  is  God  from 
everlajling  to  ever^lajlingy  the  King  eternal 
and  immortal  ;  and  then  confider  the 
fhort  fpan  of  human  life,  we  may  adopt 
the  fame  prophetic  fl:yle,  and  fay,  that 
our  age  before  God  is  not  only  as  nothings 
but  even  lefs  than  nothing  and  vanity. 

But  the  duration  of  this  our  mortal 
life  is  as  nothing,  even  with  relation  to 
fpme  finite  Beings  :  I  mean  thofe  which 
w^ere  prefent,  and  miniftring  fpirits  to 
God,  when  the  foundations  of  the  earth 
were  laid  ;  and  when  it  was  faid,  "  Let 
"  US  m^ke  man.  ''    The  Angels^  thofe 

1'  Morning 


of  htunan    Lifi.  4x7 

^^  Morning  Stars,  then  fang  together,  and  SeRMij 
^' ALL  the    SONS   of  God   (houted  for,    Xli. 
^*  joy."  *   How  long  they  had  then  exifted, 
we  cannot  tell  :  But  they  will  furvivc  'till 
the  human  race  is  extin<^t<     They  beheld 
E  c  Gur 

*  Job  38.  7.  rompared  with  If<ii.  4.  12 — "  ilow  art  thoii 
fallen  from  heaven,  O  Lucifer,  S071  of  the  morning  /" — The 
King  0^  Bdyian  is  here  more  immediately  intended,  (ver.  4.) 
but  there  is  a  p'ain  allufion  to  the  Prince  of  the  Devils,  once  a 
^on  of  the  morrdng,  a  7norKivg  Star,  arid  one  of  the  Sons  ofGody 
who  are  ibmetimes  called  Elohi?n.  It  does  not  appear  that  ther? 
vv'jre  any  apoflatc  rpirics,  or  devils,  before  man's  creation.  Lu- 
tifer,  the  fi  (t  PRETENDER,  fetms  then  to  have  fallen 
when  he  tempted  man  to  rebel  ;  fettinghimfelf  up  as  thePrince 
and  God  of  tliis  world  ;  and  telling  our  firft  Parents  that  they 
fhould  not  die,  but  he  as  the  Elohim.  After  the  fall,  we  know 
there  were  many  Elohim  both  good  and  bad  ;  but  only  One 
JEHOVAH,  who  was  to  be  worfhipped  by  facrifice,  Exod. 
zz.  20.  ^i  jacrificat  Dili,  [  Heb.  Elohim  ']p^ a'.erquam  JqII 
JEHOVjE,  anathema  fi:  ;  He  that  facrificeth  to  the  gods,  [to 
the  Elohim']  except  to  the  only  JEHOVAH,  let  him  be  accur- 
fed.  This  is  the  language  of  the  ola  ttftament  :  What  fays 
the  new  ? — "  There  be  gods  many,  and  lords  many,  but  to 
'*  us  4l?ere  is  but  Or.e  GOD,  the  FATHER"—  Tne  contraft 
to  Lucifer,  fee  Heb.  1.9.  Thou  hoji  loved  right eufne[s  and  ha" 
ted  iniquits  -,  therefore  GODy  even 'Thy  GODj  hath  anointed  the£ 
kijith  ihe  oil  of  gladiicfs  above  thy  FELLOWS.  Berwixt  whomi 
and  the  Serpent  was  it,  that  enmity  was  to  be  put  ?  Who  was 
finally  to  bruife  his  head,  after  a  long  conteft  ?  [  See  Van.  10. 
13,  and  ver,  21.  Alfo  Chap.  12.  ver.  i.  ]  Who  was  manifef- 
ted  in  the  fulnefs  of  time,  to  deftr^y  the  works  of  the  devil?  to 
judge,  and  call  out,  x\\Q  prirce  of  this  world,  who  was  a  Liar  and 
a  Mwderer  from  the  begin f.ing  ?  Was  ic  not  the  Logos  f— He 
<vh'>  is,  by  way  of  eminence,  ftyled,  T\\^z  only  begotten  of  the 
FATHER,  the  Fir(i-Born  of  every  creature  ? — He  who  v^^as 
k.iown  [imperfe(^\Iyj  even  under  the  old  teftament,  by  thefe 
titles — ihe  Anzel  of  the  Loris  prefence  ;  The  Angel «}  the  cove- 
nant \  The  Mejfenger  of  the  coven.ant  ?  and  whom  David  in 
ffirit  called  his  Lord,  iho'  he  vvas  to  be  his  Son  according  to  the 
Jlcjh  ?  The  contffl  betwixt  th«  great  Frier  d  and  Patron  of  man- 


41 8  On  the  Short nefs  and  Vanity 

Serm.  our  origin  from  the  duft  of  the  earth  \ 
Xn.      they  behold  us  returning  to  duft  again 
in  quick  fucceffion  :  They  fee  our  begin- 
ning and  end,    as  it  were  in  the  fame  in- 
ftant  f  themfelves  (thofe  of  them  1  mean, 

that 


kind,  together  wkh  the  final  dccifTion  and  ifTue  oflt,  was  rc- 
prefcnted  vo^t.'John  in  vifion,  Ap'^c.  12.7 — '*  And  there 
*'  was  war  in  heaven  :  Mf^-jr/and  his  angels  fought  againft 
*'  tht  dragon  i  and  the  </r<7^*// fought  and  his  angels,  and  pre- 
"  vailed  not— *And  the  %xtzi  dragon  was  call  out,  that  oldyirr- 
**  pent,  called  the  devil  ind /ataSf  which  dcceivcth  the  whole 
*•  worM'* — The  fcripiure  informs  us  tha:  the  Logos  had  a  iod}/ 
prepared  for  him,  and  that  he  pdivtook  o^  fijh  and  ^W,  that 
he  might  "  thro'  death  deftroy  him  that  had  the  power  of 
death,  that  is  the  devi/.  '*  But  that  he  took  into  perfonal  union 
with  himfelf,  an  human  Joul,  my  Bible  faith  not  ;  nor  that 
there  it  any  other  true  God,  befidcs  *'  his  Father  and  our  Fa- 
ther, hisGod  and  our  God."  Indeed  feme  wlio  call  themfelves 
Chrillians,  have  exalted  even  the  rirgin  Mary  above  all  that  is 
called  God  in  be<wen,  and  that  is  worfhipped  /here  ;  faying 
that  (he  is  more  kind  and  merciful  than  Qo^  himfelf  ;  and  pray- 
11  g  to  her  to  command  her  Son  to  befriend  them  ;  ftyiing  hcf 
the  Mother  o/Ged,  &c.  It  would  be  no  great  furprize  to  me 
to  hear  that  the  Pope  and  a  general  Council,  had  declared  ihc 
B.  Virgin  to  be  i\\z  fourth,  or  rather  the  firjl  Verfon,  in  the 
Godhead,  under  the  tide  of  G<7^,  or  Goddejs  The  Mother  ; 
adding  that  neither  the  Perjons  are  to  be  confeunded,  nor  the 
fubflance  divided  ;  that  the  Mother  is  eternal,  the  Father  eter- 
nal, the  Son  eternal,  and  the  Holy  Ghoft  eternal  ;  but  yet 
that  there  arc  not  four  Eternals,  but  one  Eternal  ;  that  this  is 
the  catholic  faith,  which  except  a  man  beliet'e  faithfully,  he 
cannot  be  fwed — He  that  hath  an  ear  to  hear,  L£T 
HIM  HEAR  !  And  he  that  hath  a  mmth  given  him  to  blajpheme^ 
[/?rr.  13.  5.6.]  ^nd  a  tongue  to  b'.lble  without  ideas,  fuH' 
derjlanding  not  what  he  fays,  mr  whereof  be  affirms)  let  him 
blafpheme  and  babble  !  But  neither  P^pifls  nor  Proteflantt 
fliould  imagine  that  they  will  be  undcrftood  by  others,  if  thejr 
do  not  undcrlland  them) elves  :  Nor  ihould  they  think  thac 
nonfcnfc  and  cgntradidlions  can  ever  be  too  facrgd  10  be  ri- 
dicuUt/s, 


of  human  Life.  419 

that  are  not  fallen)    enjoying  perpetual  Serm. 
beauty,  youth  and  vigor.     To  intelligen-      XII. 
ces  which   have  exifted  thro*  fo   many  '^'^''-^ 
iucceflive  ages,  our  tranfitory  life  here  on 
earth,     mull   be    next   to   nothing   and 
vanity.         And 

Many  things,  in  their  nature  corrup- 
tible and  perifhable,  perfevere  in  their  o- 
riginal  ftate  of  beauty  and  fplendor,  much 
longer  than  mortal  man,  who  fadeth  like  a 
flower.  The  heavenly  bodies  (thofe  great 
Preachers  and  Apoftles  of  natural  religion, 
which  declare  the  glory  of  God  fo  audibly 
and  intelligibly,  that "  there  is  no  fpeech  nor 
"  language  where  their  voice  is  not  heard"  ) 
hitherto  fhine,  and  perform  their  revo- 
lutions and  feveral  funftions,  without 
any  apparent  diminution  of  their  luftre, 
or  vifible  figns  of  decay.  The  fun,  their 
Prince,  who  has  feen  fo  many  fucceiSons 
of  men  upon  the  earth,  the  rife  and  fall 
of  fo  many  nations  and  empires,  that 
fun  is  ftill  vigorous,  and  ftrong,  and 
healthy,  tho*  he  is  fo  old ;  as  a  bridegroom 
coming  out  of  his  chamber^  and  rejoycing  as  a 
ftrong  man  to  run  his  race  :  His  circuit  if 
unto  the  end  of  the  earth  ;  and  there  is  nothing 
hid  from  his  light  and  heat,"^  But  even  he  is  *  Pf^  ^9 
mortal ;  and  will  one  day  ficken  and  lan- 
guifh,  all  his  fires  becoming  extind: ;  and 
his  ruddy  countenance,  black  as  fackcloth  of 
E  e  2  hair^ 


420  On  the  Short nefs  and  Vanity 

Sfrm.  hair.  \  For  the  heavens  theinfelvcs  fliall 
XII.    wax  old  and  perijh  ;  they  fhall  hefoUcd  up 

\^^^^,^  and  chafjged-^Bat  thou  Lord  !  hq/l  tmmor^ 
tality,  dwellifig  in  light  !  Thou  art  the 
Father  of  lights^  with  tvhom  there  is  r.o  va* 
riablcncjs,  neither  Jljado-yj  of  turnirg  ! 

The  days  of  man  are  how  as  an  hard^ 
breadth^  even  compared  witli  the  age  of  man 
in  the  firft  periods  of  the  world.  We  read 
of  one  and  another  of  the  Antedikivians, 
who  lived  to  near  a  thoufand  years  of  Age: 
Indeed  they  all  did  fo^  (  excepting  Enoch 
who  was  tranflated)  dcfcendingfrom.-^^j/;; 
fVli  G^/7.  down  toNoah,  in  a  riglit  line.f  And  fince 
^hap.  V.  the  facred  hillorian  makes  no  remark,  in- 
timating that  the  longevity  of  thefe  Fa- 
thers was  unufual  at  that  day,  the  natural 
prefumption  is,  that  it  was  common  for 
other  men  to  live  to  fuch  an  age,  before 
the  flood.  How  fliort  then  is  human  life, 
in  this  age  of  the  world,  compared  to 
Theif^'s  ! 

And  in  the  next  period  after  the  flood, 
men  commonly  lived  four  or  five  hundred 
years  ;  as  appears  from  Mof/^  account  of 
'^fCffv  XI.  the  genrratiofjf  ofShem,  the  fon  of  Noah, ^ 
However  the  life  of  man  feems  to  have 
been  gradually  contracted,  from  the  time 
of  Shcm  to  that  of  Tcrnh,  the  Father  of 
him  wlio  i>  the  Father  of  the  faithful.     So 

that 


of  human  Life.  421 

that  the  age  of  man  i\\  Abraham  "^  days,  Serm, 
may  be  computed  to  be  about  an  hundred  XIL 
and  fifty  years.  From  which  it  feems  to  ^-*"v*^ 
have  been  ftill  fliortened,  down  to  the 
time  of  Mofes^  who  fixes  the  meafure 
thereof  at  threefcore  years  and  ten. — ''  We 
"  fpend  our  years  as  a  tale  that  is  told. 
"  The  days  of  our  3^ears  '3i\'QtbrceJcore years 
^*  aiul  ten. "  ^  However  Mofes^  the  author 
of  thisPfalm,  does  not  mean  that  men  ge-  ^^f'^^^^- 
nerally  attained  to  thefe  years,  in  that  pe- 
riod, of  the  world.  He  intends  that  a  man 
who  arrived  at  fuch  an  age,  might  be 
looked  upon  as  one  that  had  lived  out  ali- 
bis days,  fo  that  dying  then,  he  came  to 
his  grave  in  2.  good  old  age,  as  ajlmck  of  corn 
^Luhen  it  Is  fully  ripe.  The  far  greater  part 
of  thofe  v/ho  were  born  into  the  world, 
doubtlefs  died  much  earliei  :  but  to  fur- 
vive  longer,  might  be  lookea  i:Don  as 
fomewhat  uiiufual  and  fingular  ;  and  in- 
deed fcarce  defireable.  For  thus  it  is  im- 
mediately after  explained  :■ — *'  And  if  by 
^'  reafon  of  ftrength  they  be  fourfcore  ^ 
''  years,  yet  is  their  ftrength  labour  and 
•'  forrow  :  for  it  is  foon  cut  off,and  we  flee 
"  away."  This  reprefentation  feems  to  be 
agreable  to  the  prefent  ftate  of  mankind  ; 
jb  that  from  the  days  of  Mofes,  there  has 
probably  been  no  confiderable  alteration 
in  the  age  of  man.  To  be  fure  it  is  not 
E  e  3  pro  • 


42  2  On  the  Short nefs  and  Vanity 

protracted  to  a  greater  length  in  common 
now  than  it  was  then,  if  it  is  not  fhort- 
ened. 

In  thefe  later  ages  of  the  world,  but 
few  of  mankind,  comparatively  fpcaking, 
attain  to  threefcore  and  ten  ;  by  far  the 
greateft  part,  not  to  half,  nay  not  to  a 
quarter,  of  thofe  .)^ears.  Many  die  in 
youth  ;  many  more  in  childhood  and  in- 
fancy. Many  no  fooner  fee  the  light, 
than  they  are  again  involved  in  death  and 
darknefs  :  and  ibme  never  fee  it  at  all, 
pii[[i>^g  au^ay  by  an  untimely  birth,  "^  Thus, 
*/!A/.58.  O'Lord  !  ''  Thou  turneft  man  to  deftruc- 

Q 

"  tion  ;   and  iay'it,   Return,  ye  children 
'^  of  men. — Thou  carricft.  them  away  as 
*'  with  a  flood — In  the  morning  they  are 
*'  like  grafs  which  groweth  up.     In   the 
"  morning  it  flourifheth, and  groweth  up; 
"  in   the  evening  it  is   cut  down,    and 
"  withereth.     For  we  are  confumed  by 
"  thine  anger.'*t  Before  the  undiftinguifh- 
iP/'it.  9c.  ing   fcythe    of  death,   fall  promifcuoufly 
3'""      the  rich  and  the  poor  ;    the  kings   and 
counfellors  of  the  earth,  with  their  fub- 
jefts  and  flaves  ;  the  robufi:  and  the  in- 
firm ;  the  young  and  the  old  ;  the  beauti- 
ful Rachel    and  ^  the   tender-ey'd  Leah  : 
With  bafer  fhrubs,  and  grovelling  weeds, 
fall  the  plants  of  renown,  and  the  cedars 
i^i  Lebanon  ;  the  role  qi  Sharon,  and  the  lil- 

lies 


of  human  Life.  423 

lies  of  the  vallies !  All,  All,  high  and  low,  Serm. 
great  and  fmall,  are  fwept  away  together  XIL 
by  the  mighty  flood  which  God  has  bro*t  *^^ 
upon  the  world  :  So  that  the  Nile^  as  it  has 
I  think  been  deiciibed  by  fome,  is  an  em- 
blem hereof ;  fometimes  carrying  along  in 
it's  current,  the  Lords  of  this  lower  world, 
together  with  inferior  animals,  into  the 
common  ocean.  Thus  are  we  promifcu- 
oufly  carried  down  with  the  irrefiftible  tor- 
rent, and  launched  together  into  the  wide, 
fathomlefs  ocean  of  Eternity,  where  we 
fail  like  Drake  and  Columbus^  in  fearch 
of  new  Worlds  !  How  fhort  is  the  fpace 
which  we  have  to  prepare,  and  lay  in  pro- 
vifions,  for  fuch  a  voyage  I  Behold,  our 
days  are  not  meafured  by  furlongs,  by 
leagues  and  degrees,  but  by  an  hand- 
breadth  ;  and  our  age  is  as  nothing :  Verily 
every  man  at  his  beft  ellate  is  altogether 
vanity  !  Our  life  is  "  as  a  vapour  that 
"  appeareth  for  a  little  time,  and  then 
^'  vaniflieth  away."         But 

Secondly  ;  The  prefent  life  is  not  on- 
ly  (hort  and  precarious  ;  but  alfo  attended 
with  many  forrovvs.  Our  days  which 
are  few y  are  alfo  evil :  So  that  there  is  no 
fuch  thing  as  being  completely  happy 
here.  When  we  centre  our  hopes  and 
expeftations  in  any  thing  below  the  ikies, 
E  e  4  we 


0?i  the  Short nefs  and  Vanity 

wc  fondly  deceive  ourfclvcs ;  and   gather 
thorns  inftead  of  rofes.    It  is  as  inipoflibl^ 
for   a  reaibnable,  moral   creature,  to   b<3 
truly  happy  in  the  enjoyment  of  fenfual 
and  worldly  objects,  as  it  is  for  the  eye  to 
be  pleafed  with  the  found  of  a  viol,  or  the 
ear    charmed  with  a  beautiful   landlkip^ 
Thofe  objects,  in  the  enjoyment  of  which 
alone,  fuch  a  creature  as  man  can  reft  and 
be  happy,  arc  thofe  of  an  intclieclual  and 
moral  kind.     Others  have  no  fimilitude, 
no  analogy  or  agreement,  to  the  fupcrior 
and  moft  .excellent  part  of  qur  nature  : 
So    that  the     immortal    fpirjt    will    lUU 
pine,    and    languilh,    and    crave    more, 
crying,     G/ir,    G'rce^    'till   it    is   "  filled 
''  with  all  the  fulnefs  of  God,  "     Thofe 
perfons   who  are  the  moft   fucccfsful  in 
purfuing   w^orklly  happinefs,  and  whom 
many  may  be  apt  to  envy,  are  njDt  (ber 
lieve  it  !  )  really  the  happy  men  they  arc 
often  takej:^  to  be.     They  are  generally,not 
only  far  Icfs  happy  than  they  gtr/s  iuppofcd 
to  be  ;  but  alio,  than   they  would    really 
be,  were  tliey  not  fo  eagcv  .iji  tlic  purfuit 
of  fuch  a    felicity.     They  walk  in  ^   vain 
JheWy  ^nd  (iifquietthemjches  in  "jaiu*     It   is 
only  the  fnew,  the  appearance  pf  felicity, 
which  thev  have  ;.a  gaudv  out-fide  ihew, 
the  form  oj  'vippincls  without  the  powen 
And  tiie  n^ure  anxious  \ve  ar<2  to  obtain 

fclicitjjT 


of  human  Life.  425 

felicity  in  this  world,  independently  ofSpRM. 
God,  the  great  fource  thereof,  the  fountain  XH- 
of  living  waters^  the  more  do  we  difquiet 
ourfelves  in  vain  :  In  the  language  of  the 
prophet,  vjc  fpend  our  money  for  that  which 
is  not  bread^  and  our  labour  for  that  which 
fatisfieth  not.  We  have  wants  which  can- 
not be  removed,  defires  and  affections 
which  cannot  he  fatislied,  by  terreftrial 
things  :  So  that  v^re  are  wretched  even  in 
fpite  of  that  pride,  which  prompts  us  to 
elteem  our  condition  happy.  And  if  fen^ 
fual,  worldly  men,  would  but  fpeak  out 
the  plain  truth,  they  would  join  with  So-r 
lomon — "Vanity  of  vanities,  all  is  vanity, 
and  vexation  of  fpirit;  "  and  confefs,  that 
even  in  the  midfl  of  laughter  their  hearts 
are   oiiQn  forrozvfuL 

But  the  vanity,  vexation  and  difquie- 
tude,  from  which  human  life  is  infepara- 
ble,  arifes  not  merely  from  the  zuant  of 
proper  objects  here  below,  to  gratify  the 
various  affections  and  cravings  of  our 
compound  nature,  and  to  lill  up  the 
mighty  void  in  our  breafts  :  There  arc 
many  -pofitivc  evils  and  calamities,  to 
which  we  are  unavoidably  fubjecled. 
For  "  man  is  born  to  trouble  as  the  fparks 
*'  fty  upwards."  The  greater  part  by  iar, 
of  mankind,  are,  by  the  very  condition  of 
their  birth;  to  eat  bread  in  pain  ^\\&  fur- 


426  On  the  Short nefs  a^id  Vanity 

row,  if  they  eat  it  all  ;    to  toil  hard  only 
for  a  tolerable  fubfiftence  and  living  here. 
Many  are,  by  the  providence  of  God,   re- 
duced to  great  dilirefs,   to  fuficr  hunger, 
nakednefs   and   cold,  with  all  tlic  nume- 
rous and  fad  attendants  oi  extreme  pover- 
ty.    The  greateft  part  of  mankind  now 
are,  and  almoU    always   have  been,  op- 
prcflcd  by  wicked  tyrants,    called    civil 
mlers,  kings  and  emperors  ;  opprclTed  by 
God's  fcourges,  that    call   themfelves  his 
minifters  for  good.     Many  are  afflicled 
Avith  long  and  painful  difeafes,  which  ren- 
der them  incapable  of  relifhing  or  enjoy- 
ing any  thing  ;  and  fo  as  to  make  both 
light  and   life  a  burden  to  them.     Some 
are  betrayed  by  pretended,  falfe-hearted 
friends  ;    others  are  aflaulted  and  ruined 
by  profeiTed  enemies.     Before  we  return 
to  the  duft  ourfelves,  we  are  often  called 
to  weep  over  our  dear  deceafed  friends 
and  relations,  our  other  felves  ;  and  have 
forrow  upon  forrow.     In  (hort,  number- 
lefs  are  the  difappointments  and  afflictions 
of  one  kind    and  another,  vjhereof  all  are 
partakers.     Nor    is  there  any   iiation  of 
life,  from  the  throne  to  the  galley,  or  the 
mines,  exempted  from  trouble  :    Purple 
and  Ermine,  as  well  as  rags  and  fackcloth, 
often  cover  an    aking,    diitreffcd  heart  : 
/»r#tM4.  And  every  heart  knowcth  its  own  bittcmefs* 


of  human  Life.  427 

While  wc   tabernacle    in  flefli,  we  muft,  Serm, 
whether  we  will  or  no,  be  in  one  refpe^l      XIL 
like  our  bleffed  Saviour — "  Men  of  for-  ' — ^^""^ 
rows,  and  acquainted  with  grief:  "     And 
if  we  would  not  keep  fuch  company^  then, 
as  the  apollle  faid   in  another  cafe,  we 
mujl  needs  go  out  of  the  world.     Neither 
riches  nor  power  ;    neither  wifdom    nor 
piety,  can  wholly  fecure  us  from  trouble 
and  vexation  here  :  For  even  thofe  ^ood 
men  who  have  "  the  firft-fruits  ot  the 
"  fpirit,  groan  within  themfelves,  waiting 
"  for  the  adoption,  viz,  the  redemption  of 
"  the  body.  "  f     The  fhort   life  which  t  ^^«.  s. 
we  live  in  thefe  mortal  bodies,  cannot,  in     ^^' 
the  nature  of  the  thing,    but  be  a  life  of 
pain  and  difquietude,  even  tho'  we  live  in 
hope  of  a  better;  and  were  placed  in  thofe 
very  circumftances,  which    we  ourfelves 
efteem  the  moft   eligible  of  any  in  this 
world.     Nor   is  this   the  effect  of  blind 
chance  or  fate  :    For, 

Thirdly,  We  are  to  confider  both 
the  brevity  and  the  forrows  of  tliis  life,  as 
the  appointment  of  God  almighty,  God 
all- wife,  juft  and  good—"  Behold,  Tbon 
"  haft  made  my  days,"  a^c.  Indepen- 
dently of  revelation,  we  know  but  very 
little  how  we  came  into  this  ftate  ;  what 
we  were  placed  here  for  ;  or  what  fhall 
become  of  us  when  a  period  is  put  to  the 

prefcnt 


428  On  the  Shortnefs  and  Vanity 

prcfcnt  lifc\  But  tlie  holy  Itriptures.  give 
us  light  in  the  midfl:  of  this  darknels. 
Revelation  informs  us,  that  to  be  fiibji^^i^ 
to  forrow  and  death,  is  not  the  origi- 
nal, natural  ftate  of  man  :  But  that  we 
arc  brought  into  this  itate  of  lanitv  and 
trouble,  by  the  righteous  Lord  and  Go- 
vernor of  the  world,  in  conlcquenceof  the 
dilbbedieuce  of  our  common  Father.  By 
cne  man  Jin  entered  into  the  luor^ld^  and  deatb 
hj  Jin — Mankind,  to  fpcak  after  the  man-^ 
ner  of  men,  were  originally  dehgned  for 
immortality  ;  and  to  be  ever  happy  in  in-, 
nocence,  and  the  favour  of  God  :  But  the 
apoftacy  of  oui*  hrit  parents  brought 
them  under  his  rigliteous  dil'pleafure  :  and 
tlieuce  both  they  and  their  oUspring  be- 
came fubjert  to  deaih  ;  which  has  ac- 
cordingly reigned  from  Adam  to  Mojes^ 
and  from  Mojes  \o  the  prefent  time,  even 
*'  over  them  that  liavc  not  hnned  accord- 
"  ding  to  the  fimili.ude  of  Adam'$>  tranf- 
"  grellion.  "  So  that  tho'  this  is  the  ap- 
pohitment,  yet  it  is  not  the  arbitrary  ap- 
pointment, of  our  Maker. — It  is  the  elFed, 
and  tlie  manifeitation,  of  God's  jult  dif- 
pleafure  againll:  the  fin  and  rebelUon  of 
our  progenitors  :  And  He,  in  this  parti-, 
cular  inltance,  vtfitcth  the  iniquity  of  thes 
FATHER  upon  the  CHILDREN,  not  on-r 
ly  to  the  third  andfoiu'th  gene  rat  ion  ^  but  to 


t)f  huma?i  Life.  429 

^11  generations.    '  For  in  confequence   of  SeRm* 

this  tirft  tranfgreflion,  "  it  is  appointed  un-    Xti. 

**  to  [all]  men  once  to  die  ;'*  to   die  the  ^— ^v-*^ 

firfl  death,  tho'   riot  the  ficrmd  ;  it  being 

certainly  only  men's  own  perlbnal  lins, 

that  can  fubject  them  to  inevitable  mifery 

iand  torment  in  the  world  to  come.    Only 

the  foul  that  fnneth^    fhall   die  the  fecond 

death.  *  The  general  docbine  of  fcnptiire 

concerning  the  introduftion  of  mortality     20. 

into*  the   world,  may  be  fummed  up  in 

thofe  emphatical    words  in  the  book  of 

WiJlGin-^'^  God   made  not  death  [origi- 

*'  nalJv  ;  ]  neither  hath  he  pleafure  in  the 

*^'  deilruL4ion  of  the  living.    For  he  crea- 

*'*  ted  all  things  that  they  might  have  their 

"  being  ; — -and  tlicre  is  no  poifon  of  de- 

^^  ftruclion  in  them  ;  nor  the  kingdom  of 

*'  death  upon  earth.      For  righteoufnefs 

"  is  immortal. — -Bat  ungodly    men    with 

*^  their  works    and    w^ords  called  it   to 

"  them."§ — ■''  God  created  man  to  be  im-  §  chap.  r. 

*'  mortal ;  and  made  him  to  be  an  image   ver.  13. 

"  of  his  own  eternity.  Neverthelefs,  thro' 

"  envy  of  the  devil  came  death  into  the 

'*  world  :  and  they  that  do  hold  of  his  fide 

"  do  find  it.  "  X      Such  as  hold  of  his  fide  ifChip.ii, 

find,  not  only  temporal,  but  evcrlafiing  vcr  23,24, 

death. 

Here  3^ou   fee   the  fource  of  death. 
The  overflowing  flood  of  mortality,  by 

which 


43 o  On  the  Short nefs  and  Vanity 

Serm.  which  we  are  carried  away,  has  its  origin 
XII.  in  the  righteous  difpleafure  of  almighty 
God,  againft  the  v/orkers  of  iniquity.  It 
might  perhaps  be  in  vain,  I  am  pretty 
fure  it  is  unnecefTary,  for  Us  to  enquire 
minutely,  how  the  meafure  of  man's  days 
came  to  be  gradually  contracted  from  time 
to  time,  after  the  fall,  till  it  was  brought 
down  to  the  prefent  ftandard,  an  hand- 
breadth >  Some  have  attempted  to  account 
for  this,  by  affigning  fomc  natural,  phy- 
fical  caufes  :  How  fuccefsfully,  I  fhall  not 
pretend  to  determine.  But  to  me,  this 
matter  feems  not  to  fall  within  the  fphere 
of  human  knowledge  :  So  that  the  moft 
modeft  and  pious,  and  indeed  the  \\ifeft 
way  of  fpeaking  of  it,  is  to  fay — "  Even 
"  fo,  Father,  for  fo  it  feemed  good  in 
"  thy  fight.  '*  It  is  enough  for  US  to 
know,  That  He  who,  for  the  fin  of  man, 
griginally  fent  death  into  the  world,  has 
alfo,  in  his  infinitely  wife,  righteous,  and 
good  providence,  determined  the  meafure 
of  human  Hfe  in  all  the  different  periods 
of  the  world  ;  by  whatever  natural  means 
or  caufes  it  may  have  been  contracted 
gradually,  'till  our  age  is  become  as  no^ 
thing  before  Him, 

The  fame  general  account  is  to  be  gir 
yen  of  the  forrows  and  troubles, which  has 
already  been  given  of  the  ihoitnefs,  of  hu- 
man 


of  human  Life.  431 

man  life.     For  as  mortality  docs  not,  fo  Serm. 
neither  does  affliHion^  come  forth  ofihe  duft^     XII- 
nor   doth  trouble  fpr'ing  oat  of  the  ground.  *  "^^^jobT^, 
God  who  ordained  the  former,  ordained 
the  latter  alfo  :  His  hand  and  counfel  are 
equally  concerned  in  bringing  both  upon 
mankind.     We  are  fubjefted  tofuch  vani- 
ty ^  not  w.iHingly,  but   by  reafon  of  Him 
who  hath  fubje<3:ed  us  in  hope.  §  h  Rom,  s 

Indeed  many  of  the  forrows  to  which  ^°* 
we  are  here  expofed,  feem  evidently  to 
flow  from,  and  to  be  naturally  connefted 
with,  this  decaying,  mortal  frame,  which 
we  have  fince  the  fall.  Hence,  bodily 
pains  and  difeafes,  'till  we  return  to  the 
duft  :  Hence,  our  turbulent,  diforderly, 
and  uneafy  paffions  :  Hence  we  are  called, 
from  time  to  time,  to  mourn  our  deceafed 
friends  ;  our  parents,  our  brethren,  our 
offspring :  Hence,  when  old  age  comes, 
with  its  natural  attendants,  this  is  pecu- 
liarly an  evil  day  ;  the  years  then  coming 
wherein  the  moil  fay,  that  they  have  no 
plea  fur  e  in  thetn..f  Thefe  and  many  other  xi^^^/i^ 
evils,  feem  to  be  infeparable  from  this  de- 
caying, mortal  condition. 

But  there  are  fome  other  forrows, 
which  fpring  not  fo  direftly  from  our 
mortality  ;  and  which  have  no  natural 
connexion  therewith,  tho'  they  were 
connefted  with  it  in  God's  fentence  and 

curfe  ; 


432  On  the  Shcrtncfs  a?:d  Vanity 

Serm.  curfe  :  I  mean  thcfe  troubles  which  ari^^^ 
Xn.    from  the  ftcriliry  of  the  earth,    in  confe- 

^'^^'^^r-^  quence  of  the  fall  ;  by  which  means  it 
becomes  a  pahifiil,  laborious  thing,  for 
the  greater  part  of  mankind  to  get  a  fub- 
fjttence.  This,  we  know,  is  agreable  to 
the  original  fencence  ;  and  therefore  it  is 
to  be  afcribed  to  the  will  of  the  fame  God, 

Avho  has  fubjecled  us  to  mortality 

•'  Curfed  is  the  ground  for  thy  fake  ;  in 
"  forro-w  (halt  thou  eat  of  it  all  the  days 
^'  of  thy  life.  Thorns  alfo  and  thirties 
"  fhall  it  bring  forth  to  thee  :  and  thou 
**  fhalt  eat  the  herb  of  the  field.  In  the 
*^  J'lueat  of  thy  face  fhalt  thou  eat   bread, 

}Gr/r.3.i7"  'rill  thou  rctuHi  unto  the  ground.":}: 

There  are  many  other  evils  and  for- 
rows,  which  may  perhaps  be  more  pro- 
perly afcribed  to  men's  own,  perfonal^ 
voluntarily  mifcondud,  than  to  their  ne- 
eclfary  frailty  and  mortality,  or  to  the 
curfe  of  God  upon  the  ground.  For  how 
numerous  are  thofe  pains  and  calamities, 
which  fpring  direftlv  from  the  lufts  of 
men  ?  from  that  intemperance,  r.nd  thofe 
other  vices,  which  it  would  be  falfe  to 
fav  men  could  not  avoid  ;  and  to  charge 
which  upon  God,  would  be  blafphemy  ? 
Mankind  certainly  bring  innumerable  for- 
rows  upon  themfelves,  by  their  own  ill 
condud  ;  all  which  it  is  more  jufi:  and 

rea- 


of  human   "Life.  433 

reafonable   to  place  to  the  fcoreof  their  Serm. 
own  perfonal  wickednefs,  than  to  fpeak  of    XII. 
them   as  the  unavoidable   confeqiiencc  of    '  ^ 
their  being  mortal  creatures,  placed  in  fuch 
a  ftate  as  the  prefent. 

However,  even  thefe  evils  feem  to 
flow,  in  one  fenfe,  from  the  original  a- 
poftacy  ;  or  from  the  curfe  of  God  upon 
man,  confequential  thereto.  For  our  rnor- 
tal  body  (the  confequence  of  Adams  fm,) 
being  in  clofe  union  with  our  fpirits,  is  the 
feat  of  thofepaffions,  which  are  the  imme- 
diate occafions  of  ourfmning  perfonally: 
"  We  know  that  in  us,  that  is  in  ouvfleJI.^ 
"  dwclleth  no  good  thing.  "  It  is  "  the 
"  flefi  that  lufteth  againft  the  fpirit."  It  is 
"  the  law  in  our  members^  that  warreth  a- 
"  gainft  the  law  of  our  mind,  bringing 
"  us  into  captivity  to  the  law  of  fin.  " 
If  fih  reigns,  it  "  reigns  in  our  mortal  body, 
and  we  obey  it  in  the  lufts  thereof." 
Hence  we  read  of  the '  body  of  this  death  ; 
i.^e.  this  mortal  body  of  ftn.  It  was  by 
the  ordination  of  God,  that  we  were  put 
into  thefe  bodies ;  which  expofe  lus  fo 
much  to  temptation,  that  it  is  aim  oft,  if 
not  altogether  impoffible  for  us,  wholly 
to  avoid  fmning.  And  hence,  I  fuppofe, 
it  is,  that  we  are  faid  to  be  by  nature  chil- 
dren of'wrath :  for  no  farther  than  we  arc 
naturally  tliQ  children  of  di/obedience,csinwe 
F  f  b^ 


434  ^^  ^^^  Shortmfs  and  Vanity 

Serm.  be  ;i/j//^r^//y  the  children,   or  the  obj eels  of 

XII.      wrath,  *  However,  no  paffion  or  affedion, 

)rQf^  with  which  wc  are  born,  can  be  in  itfelf 

compared  finful ;  it  bccomcs  fo,  only  by  wilful   or 

^'v^'^6*d:  ^^^^^^^^  indulgence.      A  creature  cannot, 

C9i.  3!  6.    ftric^ly  fpeaking,  be  a  finner,  'till  he  has 

violated  fome  law  of  God,  or  of  nature  : 

for  *^  lin  is  the   tranfgrejfion  of  the  law.  " 

But  not  to  digrefs — 

Upon  the  whole;  both  the  fhortncfs 
and  the  forrows  of  life,  are  the  eflcc^f  of 
God's  righteous  difpleafure  againll  the  lin 
of  our  fult  parents.  Tho*  we  Ihould  al- 
ways diftinguifti  betwixt  thofc  calamities,, 
which  are  infeparable  from  this  our  mor- 
tal condition,  infeperable  from  our  prefent 
(late  of  trial  and  difcipline,  as  it  is  the  ap-^ 
pointment  of  God  ;  and  thofe  e\  ils  and 
mifcries,  which  mankind  bring  upon  them- 
ielves  by  theu'  own  wilfirl  mifconduc^l, 
by  their  perfonal  vices.  For  want  of 
making  which  diftin<?tion,  many  perfons 
charge  God  fooUJljly  ;  and  utter  hard  fpecchcs 
againft  Hhn,  when  they  ought  only  to 
Gon  dcm a-  themfches. 

But  our  time  is  poorly  employed  in 
contemplating  the  brevity  and  forrows  of 
this  vaiiA  life,  iinlefs  we  ai\f  taiTght  hereby 
to  make  a  right  eftimate  thereof  ;  and  t(> 
pafs  thro'  thefi^  temporary  troubtes,  m  the- 
paths  of  wkfdi>m  viudpiety,  to  thofe  joys 

tliat 


of  human  Life.  435 

that  will  never  end.     Let  us,    therefore,  Serm. 
now  draw  fome  prafUcal  inferences  and     XIL 
refieftions  from  this  iubjed. 

And  here,  in  the  firft  place:  Altho*  it 
may  be  natural  for  us  to  lament  our  mor- 
tal and  forrowful  condition  in  this  world; 
yet   fmce  this  is  by  the  appointment  of 
God,  we  ought  humbly  to  acquiefce  in 
it,  without  murmuring.     Our  duty  is  fub- 
miflion,  not  complaining  or  finding  faults 
God  had  an  indifputable  right  either  to 
give  us  life  and  being,  or  not  ;  to  give  it 
to  us  either  for  a  longer  or  fhorter  time  ; 
and  to  make  our  condition  either  more 
or  lefs  happy,  as  feemed  proper  to  his  un- 
erring wifdom   and  goodnefs.     We  have 
no  demand  upon  his  juftice  for  a  longer 
or  happier   life,    than  that  which  he  be- 
ftows  upon  us  in  this  world,    fhort  and 
unhappy  as  it  is.   Nor  fliould  it  be  ever  for- 
gotten, that  perfect  wifdom,  righteoufnefs 
and  goodnefs,  are  the  rule  of  his  difpen- 
fations  towards  his  creatures.     The  State 
we  are  now  in,  is   fuch  a  one  as  God 
judged  proper  to  place  us  in,  in  order  to 
manifeft  to  Us,   if  not  to  other  beings  in 
other  worlds,  his  holinefs  and  righteous 
feverity  ;  his  juft  difpleafure  againft  the 
workers  of  iniquity*     It  is  a  fignal  mani- 
feftation  of  his  anger agaifift  the  firft  tratnf* 
greffprs  of  |iij  law  in  this  world  ;  and  a 
F  f  2  perpetual 


-m 


43 6  On  the  Shortnefs  and  Vanity 

Serm.   perpetual  memento    to  Us,    their  pofterity. 
XII-     In  a  manner  Ibmewhat  analogous  hereto^ 

^^^"^^^  it  is,  that  the  children  of  traitors  and  re- 
bels to  their  earthly  Sovereigns,  are  often 
deprived  of  the  inheritance  which,  by  the 
conftitution  of  the  government,  would 
othervvife  have  defcended  to  them  ;  and 
are  fubjec^led  to  divers  inconveniences  ; 
yea,  to  a  degree  of  fliame  and  infamy,  al- 
tho'  themlelves  tranfgrefs  not  after  the  fiml^ 
litude ' of  their  ancejlors. 

However,  God,  who  has  thus  fubjec- 
ted  us  to  mortality,  to  vanity  and  tem- 
poral forrow,  on  account  of  the  original 
rebellion  and  treafon  of  our  firft  parents, 
^vhen  they  hearkened  to  the  devil,  has 
fubjerted  us  in  hope.  Oar  condition  is  not 
(lefperatc  :  So  far  from  it,  that  God  has 
made  ample  provifion  for  our  deliverance 
from  this  Hate  of  bondage,  corruption  and 
death,  into  the  glorious  liberty  of  his  Sons^ 
For  as  in  ^dam  we  die,  fo  in  Chrif  we 
may  be  made  alive  :  And  as  we  have  horn 
the  image  of  the  earthy^  fo  may  ive  alfo  hear 
the  image  of  the  heavenly,  *    How  joyfully 

•iGr.15.  ^Qg3  it  become  fuch  creatures,  in  fuch  a 
^°'  ftate,  to  receive  the  glad  tidings  of  flilva- 
tion  thro'  Chrill,  who  has  "  abolillied 
"  death,  and  brought  life  and  immortali- 
"  ty  to  light  thro'  the  Gofpel  ? "  Sad  in- 
deed would  be  our  condition,  fiibjedcd  to 

fo 


of  htwtajt  Life.  437 

^o  many  calamities  and  fufferings  as  we  Serm. 
are,  and  fo  foon  to  drop  into  the  grave,      XII. 
jfm  this  life  only  we  had  hope ;  if  we  had  no  ^-^^v-^ 
profpecl  of  a  more  defireable  ilate  of  exif- 
tance  hereafter.    Nor  indeed  can  we  have 
any  well-grounded   hope  or  profpecl  of 
fuch  a  ftate,  independently  of  the  exprefs 
promifes  of  God,  in  the  gofpel  of  his  Son. 
Mere  reaibn,  or  the  light  of  nature,   fug- 
gefts  no   arguments  for  a  happy  immor- 
tality, which  are  conclufive  and  fatisfac- 
tory,  fo  that   we    can    reil    upon   them. 
But  "  bleffed  be  the  God  and  Feather    of 
"  our  Lord  Jefus  Chrill,  who,  according 
**  to  his  abundant  mercy,  hath  begotten 
"  us  again  unto  a  living  hope,  by  the  re- 
•'  furreftion  of  Jefus  Chrift  from  the  dead 
"  to  an  inheritance  incorruptible,  and  un- 
"  defiled,  and  that  fadcth  not  away."f — 
This   moft  interefting  fubjeft  of  life  and     3,4"/^ 
immortality  after  death, lay  wrapt  in  night 
and  darknefs,after  all  the  efforts  of  human 
reafon  and  wifdom,  being  hid  from  ages 
and  generations :  But  it  is  now  fet  in  the 
full  beam  and  light  of  day,  by  the  gofpel 
fhining  upon  it  -,  and  by  Him  who    has 
jhined  into  our  hearts^  fo  give  us  the  light  of 
the  knowledge   of  His  glory ^  in    the  face    of 
Jefus  Chrift.*     Tho*    vexations,    Arrows  * ^ Ccr. 4, 
and  death  abide  us  here  ;  yet  there  are     6. 
munfions  of  endlefs  peace  and  joy  prepared 

for 


438  On  the  Short nefs  and  Vanity 

for  us  hereafter,  unlefs  "we  will  not  enter  in^ 
thro  unbelief.  To  fuch  mortal,  milerable, 
finful  creatures,  how  good  is  this  nei.us 
from  a  far  country  ?  how  refrcfliing  //;//  cold 
water y  to  the  ibiil  ^vhich  thirjis  after  per- 
fecftion  and  immortality  ?  The  contempla- 
tion hereof,  to  thofe  whofe  hearts  arc  fully 
pofTefled  with  the  belief  of  thefe  things,  at 
once  makes  the  hcavieil  afflklions  feem 
light,  draws  out  the  venemous  fting  of 
death,  and  fnatches  the  victory  from  the 
grave  ;  enabling  them  to  triumph  over  it 
in  hope  of  the  glory  of  God,  and  oi"that  ''  e- 
ternal  life,  which  He  that  cannot  lie  hath 
promil'ed."  * 

But  we  arc  admoniflied  by  the  fubject 
we  have  been  confidering,  to  expect  af- 
flictions of  one  kind  or  another,  while  we 
dwell  in  thefe  earthly  tabernacles  ;  and 
fhould  arm  ourfelves  with  patience,  that 
■we  may  bear  them  in  a  becoming  manner. 
It  is  an  important  branch  of  wifdom,  to 
proportion  our  expedations  as  to  this 
world,  to  the  nature  of  the  things  of  it ; 
aud  not  to  hope  for  more  felicity  here, 
than  it  is  probable  we  fliall  ever  enjoy. 
Being  thus  wife,  we  fhould,  I  believe, 
expect  but  litde  from  this  world,  befides 
vanity  and  vexation  of  fpirit :  At  leaft,  we 
(hould  always  be  prepared  to  meet  w^ith 
tr'uih   and  forrows,  fo  as  not  to  be  much 

fliocked, 


Tii.  1.2. 


of  human  Life.  439 

ihocked  or  ruffled  by  them    when  they  Serm. 
come,  as  they  certainly  will,  however  we     XIL 
may  fondly  flatter  ourfelves.     It  is  both  ^— ^v^--* 
the  folly  and  the  unhappinefs    of  many, 
that  they  promile  themlelves  more  felici- 
ty here  below,  than  is  confident  with  this 
imperfed  Hate,  and  the  defigns  of  provi- 
dence.    If  we  ever  enter  into  reft  at  laft, 
it  muft  be  "thro"   much  tribulation/' *•  >^^/ 14- 
We  are  apt  to  prefume  in  our  profperity,     '^* 
that  we  fhall  never  be  moved  ;  but  fome 
fudden,  unexpected  calamity,  foon  refutes 
the  fond  prefumption.      And  being  thus 
unprepared    to  grapple  with  affliclHrion,  it 
proves  an  over-match  for  us  ;    and  falls 
much  heavier  than  it  would    otherwife 
have  done  :  For  to  the  natural  weight  of^" 
it,  there  is  added  the  uneafinefs  and  an- 
xiety, which   is   always  attendant   upon 
difappointment,     and     fruftrated     hopes. 
There  are   not  many  viitues,  of  which 
we  have  more  need  in  fuch  a  world   as 
this,  than  j-efignation   and  patience.     By' 
fnatching  too  greadily  at  happinefs  here, 
we  only  make  ourfelves  the  more  mifera-^ 
ble — -''  Be  patient  therefore,  brethren,  un- 
'*  to   the  coming  of  the  Lord.     Behold, 
"  the  hufbandman   waiteth  for  the  pre- 
**  cioTJS' fruit  of  the  earth,  and  hrath  long 
"  patience  for  H:,'until  he  receive  the  early 
**  and  ktter  rain.     Be  ye  alfo  patient  ; 

''  ftabliih: 


44^  ^^  ^^^  Short?tefs  and  Va7iity 

flablifh  your  hearts ;  for  the  coining  of 

the  Lord  draweth  iiigh."  * 

But  fince  life  itfclf  is  fo  fleeting  and 
precarious,  we  are  admonifhed  not  to  put 
the  tho'ts  of  death  far  from  us  ;  but  to  be 
in  daily  expectation  of,  or  at  leaf!:,  in  daily 
preparation  for,  this  great  change.  To 
lay  our  account  ior  living  long  in  this 
u'orki,  is  one  of  the  moll  unaccountable 
follies,  and  pregnant  with  numerous  mif- 
chiefs  :  And  yet  there  is  fcarce  a  follv 
which  is  more  common.  We  have,  almoft 
every  day,  affeding  examples  before  our 
ej^es,  of  human  frailty,  and  the  uncertain- 
ty of  this  vain  life.  We  fee  our  neigh- 
bours, our  acquaintance,  our  friends,  our 
relations,  dropping  in  death  and  darknefs, 
not  to  arife  'till  the  heavens  he  iw  viore.  We 
fee  people  of  all  ranks,  of  all  ages,  the 
young  and  old,  rich  and  poor,  male  and 
female,  bond  and  free,  daily  bowing  be- 
fore the  King  of  Terrors  ;many  of  whom, 
we  cannot  but  acknowledge,  were  far  lefs 
likely  a  few  days  lince,  to  fall  before  him, 
than  ourfelves.  And  yet,  fome  way  or 
other,  we  ftill  flatter  ourfelves,  tliat  it  w^ill 
be  long  before  our  own  turh  comes  to  do 
homage  to  this  gr catMona?'ch.  We  take  it 
for  granted,  except  when  we  are  in  fomc 
imminent  danger,  that  we  have  feveral 
years  at.leall  yet  to  live.    It  is  not  only  the 

young 


'^  of  human  Life.  441 

young  and  healtliy,  that  prefume  thus; 
but  even  the  infirm,  the  aged  ;  thofe,  on 
%vhofe  heads  hoary  time  has  fnowed,  per- 
haps, more  than  threefcore  years  and  ten  ; 
and  who  already  ftoop,  as  it  were  to  go 
down  to  the  tomb.  Many,  who  are 
icarce  more  than  the  remnant,  the  fhadow 
of  their  former  felves  ;  and  of  whom  it  is 
nhnoft  a  miracle  that  they  are  ftill  alive, 
feem  to  think  that  hardly  any  thing  fhort 
of  a  miracle,  can  put  a  period  to  their 
days.  Strange  infatuation !  Myfterious 
deiufion  !  *'  Death  ftill  draws  nearer,- 
"  never  feeming  near  !  "       oiii  m 

This  fond  prefumption  Upon  hfe,  is 
not  lefs  pernicious  in  it's  confequences, 
than  it  is  in  itfelf  abfurd  and  unaccount- 
able. It  is  the  fource  of  the  mofl  fatal 
errors  in  the  conduc^l;  of  life.  This  is  the 
true  reafon,  wiiy  io  many  negleft  thofe 
things  that  are  of  the  lafl  importance,  and 
on  which  their  whole  being  depends,' 
while  they  bufy  themfelves  in  trifles  • 
while  they  are  careful  about  many  things 
of  no  real  importance,  and  dtfqiiiet  them- 
felves in  vain.  Men  could  not  be  fo  taken 
up  with  their  amufements  and  paflimes, 
or  with  the  cares  of  this  mortal  life,  as  they 
generally  are,  if  they  had  a  juft  fenfe  of 
the  fhortnefs  and  uncertainty  of  it,  and  of 
wJi^^  depends  upon  it.  Much  lefs  wpuldfc 
"•'^>*'  Gg  they 


44  >  ^^  ^^^  Sbortnefs  tind  Vanity 

Sepm,  they  dare  to  go  6n,  from  time  to  time,  in 
XII.    the  violation  of  God's  known  command-^ 
ments,  if  they  ferioufly  reftedcd,  that  the 
fame  'hour  wherein  they  fin,  they  might 
lift  up  their  eyes  in  hell,  being  in  torment ! 

Since  thishfeis  fo  fhort,  and  the  for- 
rows  of  it    fo  numerous,  it   highly   con- 
cerns us   to  improve  the  prcfcnt  opportu- 
nity for  fccuring  the  fpecial  flivour  of  our 
Maker,  by  faith  unfeigned,  and  obedience 
to  the  gofpel ;  that  fo  we  may  be  forever 
happy    in  his  mod  glorious  kingdom  and 
prefence.  We  are  degraded,  in  Ibme  mca- 
furc,frcm  the  original  dignity  and  perfecti- 
on of  man  :  But  we  are  not  totally  call  olf, 
and  difinhcrited,   by  that  great  Lord  and 
Father,  whofe  offspring  wc  are.     He  has 
given  us  the  ftrongelt  poffiblc  afTurirnce, 
that  he  delighteth  not  in  6iir  dcftrudion  ; 
but  that  the  wicked  for  fake  his  -xvay  iind  Vrce. 
He  now  allows  us  an  opportunity  to  work 
out  our  falvntion  ;    that  io  we  may  pafs 
out  of  this  world  of  forrow  and  death,  into 
that,  where  edl  tears  fhall  be  iviped  av.' ay  from 
eur  eye's  ;    where  there    fliall  be  no  more 
death,  ncixhcvjorrfnv,  nor  crying,  neither  any 
more  pain  ;  the  former  things  being  pajfed  c- 
Rev.  21.  way.'^   If  \vc  do  not  defpife  his  reJt,h\M  arc 
^'         heartily  deiirous  of  entering  into  it,  there 
is  a  peaceful  harbour  provided  for  our  te^ 
Caption,  from  thcftorm  that  has  almoft 

lliip- 


of  human  Life.    :  tsO  445 

thip wrecked  us  ;  and  which  contiuu^illy;  Serm^:- 
beats  upon  us,  while  we  fail  upon  the  XII. 
ftream  of  Life.  There  is  a  facrcd  ark  pre- 
pared for  us,  which  can  neither  fink  n'o^ 
overfet  ;  and  which  fhall  finally  reft, 
when  t;he  waters  are  aflwaged,  not  upon 
the  mountains  of  Ararat^  but  upon  mount; 
Zion  that  is  above,  the  mount  of  God ; 
where  all  thofe  who  do  not  refufe  to  be 
fevedd»  fhall  appear  before  Him,  and  he^ 
hold  his  face  in  righteotifnefs.  Let  us  not 
therefore  drown,  and  fink  into  perdition  ; 
or  *'  neglert  fo  great  falvation  ;  which  at 
^*  the  firil  began  to  be  fpoken  by  theLord, 
"  and  has  been  confirmed  imto  us  by  theiri 
"  that  heard  him  ;  God  alfo  working 
"  with  them  both  with  figns  and  wonders, 
*'  and  divers  miracles,  and  gifts  of  the 
"  Holy  Ghoft,according  to  his  own  will/' 
Have  we  any  time  to  lole,or  throw  away^ 
when  life  is  fo  precarious,  and  when  our 
All  is  at  ftake  !  What  tongue  of  man^ 
or  of  angel,  can  fully  exprefs  the  impru- 
dence and  madnefs  of  tjiofe,  who  can 
trifle  and  procmftinate,  and  lull  themfelves 
to  reft  in  their  fii^is,  wh^n  they  know  i-^ot 
what  a  day,  an  hour^  or  a  moment,  may 
bring  forth  !  ^\  Awake  !  thou  that  ileepeft, 
"  and  ^rife  fram  the  degd  ;.  and  Cbrift 
"  fhall  give  thee  life.  "  Awakfi,  and  call 
upon  thj^Qody  Qt  thpu  dieft  fpreverm^rc  ! 
.     .  G  g  2  Now 


444  ^^  ^^^  Shortnefs  and  Vanity 

Serm.  Now  is   the  accepted  time,  and  the   day  of 
XII.  falvation  :  To  morrow  may  not  be  lb  ;  bat 

'^  "'  -^  the  day  of  perdition  to  thofe,  wlio  l>aving 

•  Rev.  2.  Qifpace  given  them  to  repent,  repent  not !  ^ 
'*•  Moreover  : 

Those  who  truly  fear  God,  while  they 
live  in  this  world  of  trial  and  difciplinc, 
altho'  they  are  already  fons^  Ihould  ftill 
learn  obedience  by  the  things  ivhich  they  Jiif- 

\  Heb  fi^'  t  ^^  fhould  endeavour  to  make  a 
8.  *  right  ufe  of  all  thefe  temporal  forrows, 
that  fo  they  may  turn  to  our  fpiritual  and 
eternal  advantage.  It  is  not  a  mere  ad: 
oi fovereigntj  in  God,  to  afBift  and  grieve 
the  children  of  Men  :   nor  does  he  do  it 

t  lam.  3.  willing!3^  X  ^^^  altho'  we  may  have  had 
^3*  fathers  of  our  flejl)^  who  corrected  us  only 
after  their  own  pleafure  ;  yet  the  Father  of 
our  fpirits  chaltcneth  us  '*  for  our  profit, 
that  we  might  be  partakers  of  his  holi- 
liefs  :  '*  And  if  we  gave  77?^;;;  reverence, 
"  fliall  we  not  much  rather  be  in  fa bj ec- 
*'  tion  to  the  Father  of  fpirits,  and  live?  " 
Our  afflidions  arc  friendly  admonitions^ 
defigned  in  providence  to  wean  us  from 
this  world,  to  exalt  our  tho'ts  and  defires 
to  a  better,  to  purge  away  our  drofs,  and 
to  refine  our  virtues,  that  being  thus 
trycd,  we  may  come  forth  as  gold,  and  be 
*'  found  unto  praife,  and  honor,  and  glo- 
"  ry,"  If  wc  CQUCvu*  with  the  gracious  do 

fjgn 


of  human  Life.  445 

fign  of  providence  in  afflivfling  us,  neiciicr  Serm. 
delpifing  the  chaftening  of  the  Lord,  nor     XII. 
yet  fainting  when  we  are  rebuked  of  him,  ^-^'v-*-' 
we  fliall  be  made  the  wifer  and   better  by 
our  troubles;  even  they  will  work  together 
for  good  to  us.     To  which  end,  .of  what- 
ever kind  our  afflidions   are,  we    fliould 
always  confider  him,  who  once   endured 
the  contradiction  of  finners  againft   him- 
felf ;  Him,  who  for  the  joy  that  was  fet 
before  him,  endured  the  crofs,  defpifnig 
the  fhame ;  Him,  who  being  made  a  little 
lower  than  the  angels,  for  the   fufferings 
of  death,  is   now  crowned   with    glory 
and  honor.     For  while   we  keep  in  view 
this  illuftrious  example  of  patient,obedient 
fuffering,    and  of  glorious  reward,  it  will 
be  impollible  for  us  to  be  "  weary  or  faint 
in  our  minds :"  ^    Since,  if  we  Juffer  with  *  ^^^'  ^^• 
him,  and  in  imitation  of  him,  we   know^ 
that    we  fhall  alfo  be  glorified^  and  fhall 
re'tgn^  with  Hi?72.f  But  irreclaimable  tranf-  ^  p^^^  g 
greflbrs  fhould  remember,    on    the  other    17-.  and 
hand,  That  he  who  being  often  reproved   Jj^^^'  ^ 
by  God's  word,  and  the  affliClions  which 
his  providence  fends,  ftill  hardeneth  his 
neck,  and  his  heart,  "  (hall  fuddenly  be 
deftroyed,  and  that  without  remedy.''  § 

Again  :  ^  ^''-  '^' 

Since  this  world  is  fo  full  of  vanity 
and  forrow  ;  fince  there  is  fo  little  of  folid 

hap- 


On  the  Shortnefs  and  Vanity 

happinefs  to  be  expefted  from  it,wc  ought 
nor,  furely,  to  be  very  fond  of  living  long 
in  it.  If  God  had  made  our  days  lefs  than 
\xxv  hand-breadth,  it  is  not  cafy  to  Ice  why 
good  men  fhoiild  be  much  dejected  at  this 
refledion,  unlcfs  the  prefent  life  had  been 
much  lefs  vain  and  unquiet  than  it  really 
is.     It  is  very  incongruous  for  thofe,  Avho 
arc  daily  com.plaining  of  the    forroAvs  of 
life,  to  be  fo  fond  of  hving,  as  men  ufually 
arc.      Why    are  we    backward  to   leave 
that  w^orld,  w  here  we  can  find  no  reft  for 
the  Ible  of  our  foot  ;  and  are  as  uneafy  as 
Noalis  dove,  before    the  waters  fubiided  ? 
Shall    I   tell   you    the  true    rcafon,   wiiy 
profeflcd  Chriitians    are  generally  fo  de- 
lirous  of  living,  and   fo  afraid  of  dying  ? 
It  is  becaufe  they  have  fome  mif-givings. ; 
ibme  apprehenfions  that  they  are  not  pre- 
pared for  another  \\  orld  ;  or  at  leail,  not 
for  that,  which  they  would  choofe  to  go  ; 
and  that  if  they  (hould  make  an  exchange, 
it  muft,  probably,  be  for  the  w'orfc.    And, 
indeed,it  muft  be  confefled,  that  they  who 
have  no  rational  grounds  to  believe,  but 
that  if  they  die,  they  mufl:    die  the  death 
of  the  unrighteous,  and  their  lall  end    be 
like  his,  have  great  rcafon  to   be  delirous 
of  living  longer  here,  as  troubleforue  and 
vexatious  as  this  Jife  is.     But  what  caule 
have  good  men  to  be  fond  of  life,or  afraid 

of 


of  human   Life,  44^ 

of  death  ?  they,\vho  have  a  well-groimded  Serm. 
hope  in  the  exceeding  great  and  precious  XII. 
promifes  of  the  gofpel,  whereby  they  are 
already  "  made  partakers  of  a  divine  na- 
ture ?"  Is  there  any  thing  on  this  fide  the 
grave,  very  dcfircable  ?  any  thing  in,  or 
beyond  it,  very  terrible,  to  them  ?  Do  we 
fear  the  grave  will  be  always  viftorious  ? 
Do  we  fear,  that  the  angels,  when  they 
receive  our  departing  ipirits,  will  lofc 
their  way,  and  not  convo\^  us  faiely  to 
yihrahams,  bolbm  :  Do  w^c  dread  the  tho't 
of  being  again  united  to  our  dear  friends, 
who  died  in  the  Lord ;  and  who  are  gone 
before  us  to  the  paradife  of  God  ?  i\re  w^e 
loth  to  become  comnrdnicants  witli  tlic 
church  triumphant  of  the  FirllBorn, which 
are  both  written  and  blefled  in  heaven  ? 
in  fine,  do  we  dread  the  tho't  of  going  to 
the  general  aflcmbly  of  jiift  men  made 
perfert  ?  to  the  innumerable  company  of 
angels  ?  to  Jefus  the  Mediator  of  the  new- 
covenant  ?  to  God  the  Judge  of  All  ?  to 
Him,  with  whom  is  the  fpring  of  Ufe  ;  in 
whofe  prefence  there  is  fulnefs  of  joy  ;and 
at  whofe  right  hand  are  pleafures  forever 
more  I  There  feems  not  to  be  any  thing 
very  terrible  in  thefe  things  ;  nor  any 
thing  in  death,  which  (hould  make  a  fm- 
cere  Chriftian,  thro'  fear  of  it,  all  his  life- 
time "  fubjeca:  unto  bondage,"  If  it  is  thefe 

bodies 


44  8  On  the  Shortnefs  and  Vanity 

bodies  which  we  now  inhabit  that  we 
are  io  fond  of,  even  they  ihall  fhortly  be 
rcflored  to  us  :  The  fea,  death  and  hades, 
will  be  faithful  to  their  tnift  ;  and  deliver 
iiptlie  dead  which  are  in  them,  when  He 
who  is  Lord  both  of  the  dead  ajid  living, 
''  fhall  appear  the  fecond  time,  without 
*^  i^m  unto  falvation."  But  tlicfe  bodies  we 
fliall  receive,  in  the  renovation  of  all 
things,  not  grol's  and  vile,  as  they  arc 
when  laid  in  the  grave  ;  but  fitted  up  and 
repaired,  wmX  made  more  luitablc  for  the 
habitation  of  purified,  immortal  Ipirits. 
The  terreftrial  body,  ihall  be  railed  a 
celellial  ;  that  which  is  fown  in  corrupti- 
on, iliall  be  raifed  in  incorruptiou-;  that 
which  is  fown  in  dilhonor,  fhall  be  raifed 
I  Ccr.  in  glory.  '•  A  trulv  living  and  chrillian 
s-  40-  faith,  anticipates thefe  things, making  them 
prefent  to  the  mind,  as  tho'  they  were  al- 
ready accomplilhed  :  So  that  the  language 
of  the  apoflle  will  appear  natural — •*'  God, 
*'  who  is  rich  in  mercy,  for  the  great  love 
"  wherewith  he  loved  us,  even  when  wc 
'*  were  dead  in  lins,  hath  quickened  us  to- 
s  •'  gcther  with  Chrift,  (by  grace  ye  are 
*^  faved)  and  l?ath  raifed  us  up  together 
•'  and  made  fls  fit  together  in  heavenly 
**  places  in  Chrill  Jefus  ;  that  in  the  ages 
"  to  come  he  might  (liew  the  exceeding, 
'^  riclics  of  his  grace,  in  his  kindnefs   to- 

*^  wards 


€f  huma?t  Life.  44.9 

^*  wards iiLis  thro*  Chrift  Jefus. "  f  Be  once 
fully  poflefTcd  of  thcfe  evangelical  fenti- 
ments  ;  and  then,  if  you  can,  be  forry 
that  God  has  made  our  days  as  an  hand- 
breadth,  and  our  age  as  nothmg  before 
Him  ;  be  anxious  about  what  may  befal 
you  in  life,  and  ftiudder  at  the  terrors  of 
the  tomb  ! — *'  O  death  !    where  " —  ^^* 

For  the  fame  reafon  that  fincere  Chri- 
ftians  cannot  confiftently  be  very  fond  of 
life,  or  fearful  of  death,  they  cannot  mourn 
difconfolately  for  their  pious  friends,  w^ho 
have  already  "  put  off  this  tabernacle.  " 
To  the  truly  good,  the  day  of  death  is  far 
better  than  that  of  their  birth  :  And  if  we 
love  them,  we  .  (hall  rejoice  becaufe  they 
are  gone  to  the  Father.  If  you  are  .not 
ignorant  concerning  them  that  are  afleep  ; 
if  you  do  not  think  they  are  -perijloed  ;.  if- -• 
you  fully  believe  the  great  dodrines  of  the' 
gofpel,  that  Chrift  both  died  and  rofe  a-' 
gain,  and  that  "  Them  alfo  which  ileep 
in  Jefus,''  God  will  raife  up  at  the  lall 
day,  as  he  raifed  him  ;  then  go,  if  you 
can,  and  forrow  for  your  pious  departed 
friends, -"  ^L'd*;/  as  others  ivhich  have  no 
hope''  §  Go  and  mourn,  becaufe  they  are  ^  ^rbef ^^ 
•taken  away  from  this  evil,  troublefome  13.  14- 
world  !  Go  and  mourn,  becaufe  they  are 
gone  to  the  paradife  of  God !  Go  and 
grieve,  becaule  They,  whom  you  loved 

.-U.:>  H    h  fo 


45 o  On  the  Shortmfs  and  Vanity 

fo  well,  are  become  fo  happy  !  Be  incon- 
folablc,  bccauleThey,  who  once  mourned 
here,  are  ]\ow  comforted  !  Go  and  weep, 
bccaufc  all  tears,  except  thofe  of  Joy,  are 
wiped  forever  from  Their  eyes  !  Make 
yoiirfelves  wretched  iii  this  world,becaufe 
your  friends  are  to  be  eternally  happy  in 
another  I  becaufe  They  are  now  at  reft  ; 
and  ihall  hereafter  come  forth  out  of  their 
graves,  and  live  and  triumph  forever  with 
Him  that?  was  *'  flain,  aJid  has  redeemed 
them,  to  God,  by  his  hlood'' !  Put  on  fack- 
cloth  and  mourning,  becaufe  They  fhall 
fhinc  forth  as  the  fun,  ia  the  kingdom  of 
their  Father,  even  when  that  mortal  fun 
which  you  now  behold,  fhall  be  dead, 
cealing  to.  give  his  ligh^  ;  and  the  heavens 
themfelvGs  fhall.  be  hung  with  blacknefs 
and  mourning  for  his  exit  !  And  w^hile 
you  are  tlius  weeping  over  the  graves  of 
your  beloved  friends,  drop  another  tear 
for  yourfelves,  becaufe  you  are  to  be  for- 
ever blelTed  with  them  ;  bleffed,  even  be- 
yond all  your  prefent  conceptions  and 
wifhes,  if  Ilqh  alfo  fhould  "  deep  in  Jefus, " 
when  your  days  on  eartb  arc  numbered 
and  finifhcd  ! 

But  to  conclude :  How  poor  i*  howmi- 
ferable  a  portion,  falls- to  the  fli-are  of  thofe, 
wJiofc  only  fdicity  is  in  this  world  ?  Js 
^lis.a  w-orld^  in.  which  to  place  our  AH  -^  in 

wluch 


of  human  Life.  451. 

^Vhich  to  feek  oiirfupremc^  good? — this  Serm. 
world,  where  "  all  that  cometh  is  vanity"  ?  XH. 
the  fafhion  of  which  "  pafTeth  away,"  and  ^-*v-~' 
from  which,  we  ourfelves  muft  pafs  away 
in  a  few  days  ?  What  is  a  man  profited  if 
he  gain  this  whole  world,  even  tho'  he 
fiiould  not  lofe  his  own  foul  ?  One  would 
think  it  impoflible  for  thofe,  who  have  ra- 
tional, immortal  fouls,  to  be  much  con- 
cerned about  any  thing  here  below,  altho' 
their -worldly  purfuits  did  not  interfere 
with  their  eternal  intereft ;  there  being 
really  nothing,  or  but  very  little,  here, 
worthy  a  wife  man's  tho'ts,  defires,  and 
cares.  But  for  m(^n  to  fuffer  this  world  to 
engrofs  their  tho'ts ;  and  to  purfue  the  vain 
pleafures,  honors,  and  riches  of  it,  even 
to  the  lofs,  to  the  deftruftion  and  perditi- 
on of  their  fouls  :  What  !■ — -A  fummary 
account  of  the  wifdom  of  this  world,  is, 
that  it  is  imxprejftble  folly  aild  madnefs, 
O  envied  men  !  who  ^re  fo  wife  as  to  fore- 
go the  moft  folid  and  durable  happinefsj 
and  to  incur  the  moft  cel'tain,  and  cxqui^ 
fite,  and  durable  miferyj  for  the  fake  of 
bubbles  and  Itmws  and  fhadows  !  for  the 
fake  of  this  world,  the  forrbv/s  of  which 
are  fo  numerous ;  the  very  pleafures  of 
which  are  vexatious,  and  the  more  eager- 
ly purfucd^  the  lefs  fatisfa^ory  !  — -*'  Let 
^  •notourfeeaTt  envy  finn€rs^".f  tba'^  they  * ^^''-  ^^ 
L:,i\X  "  H  h  2  *'  fprcad 


452  On  the  Shortnefs  and  Vanity 

'*  rpread  themfelves  like  a  green  hay-tree/' 
What  tho'  they  live,  become  old,  yea  are 
mighty  in  power  ?  §  What  tlio'  their  feed 
is  cltablilhed  in  their  fight  with  them,  and 
their  offspring  before  their  eyes  ?  What 
tho'  their  iiouies  are  fafe  from  fear,  neither 
is  the  rod  of  God  upon  them  r  What  tho' 
their  cow  calveth,  and  calteth  not  her 
young  ?  What  tho'  they  fend  forth  their 
little  ones  like  a  flock,  and  their  children 
dance  ?  What  tho'  they  take  the  timbrel 
and  harp,  and  rejoice  at  the  found  of  the 
organ  ?  What  tho'  they  fpend  their  days 
in  wealth  ?• —  *'  In  a  moment  they  go 
down  to  the  grave !  "  The  wicked,  how- 
ever proiperous,  fhall  foon  utterly  perifh  : 
,  ^^^.  "  As  the  fat  of  lambs  fhall  they  confume  ; 
20.  "  into  fmoke  fhall  they  confume  away/'f 
Such  men  may,indeed,imagine  themfelves 
both  wife  and  happy  for  a  while,  making 
a  mock  and  derilion  of  thoic,  who  feek 
their  happinefs  in  God  alone,  fowing  in 
tears,  that  they  may  reap  in  joy.  But 
what  the  final  ilTue  and  rcfult  of  things 
Ihall  affuredly  be,both  as  to  the  righteous 
and  the  wicked,  you  may  take  in  the  lan- 
guage of  the  book  of  Wifdom — "  Then 
"  fhall  the  righteous  man  Hand  in  great 
**  boldnefs  before  the  face  of  fuch  as  have 
*'  afflicled  him —  When  they  fee  it,  they 
'*  fliall  be  troubled  with  terrible  fear,  and 

''  IhaU 


of  human  Life.  453 

"  fhall  be  amazed  at  the   jftrangenefs  ofSERM. 

*'  his  falvation,  fo  far  beyond  all  that  they      XII. 

*'  looked  for.     And  they  repenting,  and 

**  groaning  for  anguifh  of  fpirit,  fhall  iay 

"  within  themfelves,  This  is  he  whom  we 

*'  had  fometimes  in  derifion,  and  a  proverb 

**  of  reproach.      We    fools   counted  his 

"  life  madnefs,  and  his  end  to  be  without 

"  honor.  How  is  [he  numbred  among  the 

"  children  of  God,  and  his  lot  is  among 

"  the  faints ! —  We  wearied    ourfelves   in 

"•  the  way  of  wickednefs  and  deilruftion 

"  — ^biit  as  for  the  way  of  the  Lord,  we 

"  have  not  known  it.     What  hath  pride 

"  profited  us  ?  or  what  q-ood  hath  riches 

"  with  our  vaunting  brought  us?  All  thofe 

"  things  are  paffed  away  like  a  fhadow;, 

"  and  as  a  poll:  that  hailed  by  !'*  f 

f  Wifdom  of  Solomon,  Chap.  V.  begin.  —  It  may,  perhaps, 
be  difRcuIt  to  aflign  a  better  reafon  why  the  Songy  rather 
than  the  Wifdom,  of  Solomon,  is  admitted  into  the  Canon., 
than  this,  vix.  That  people  generally  love  and  reliflt  Song> 
better  than  they  do  Wifdom 


SERMON 


45  + 


SERMON     Xni. 

Of  the  true  Value,  Ufe  and  End  of 
Life  ;  and  the  Conducivenefs  of 
Religion  to  prolong,  and  make 
it   happy. 

Occafioned  by  the  Death  of  fome    aged  Perfons. 


.•*  Beware  vvhtt  earth   calls  happinefs  !  beware 
;«1«-  All  joys,  but  joys   that  never   can  expire. 
*'  Vyho  builds  on  leis  than  an  immortal  bale, 
•'  Fon4  48  he  Teems,    condemns  liis  joys   to  ^catb."  ! 

"Dr.  YorNC, 


PSALM  XXXIV.  12,  13,  14,  15. 

WHAT  man  is  he  that  dejiretb  Life^  and 
loveth  wany  dajs^  thnt  he  may  fee  Good  ? 

KEET  thy  tongue  from  evily  and  thy  lips 
from  [peaking  guile. 

DETART  jrom  evil,  and  do  good:  feek 
peace  andpurfue  it, 

THE  eyes  of  the  LORD         ■  righ- 

teous ;  and" his  ears  are  open  unfo  'v. 

oERM.   TT  IS,   ITicTieve,    the  common  wifh   of 
XIII.    J[  mankind,  to  attain  to  old  age  ;  at  Icafl 
to  that  Avhicli  ^vc  term  fo,  tho'  there  is 

really 


Of  the  true  Value  of  Life ^  ^c.  455 

really  1x0  fUch  thmg  as  long  life  in  this  Serm. 
world.  There  arc  but  fqw;  men,  if  aay,  XHI> 
who  would  be  willing  that  tte  glafe  of  ^—^ >r'-^ 
life,  which  is  turned  up  at  their  birth,  and 
then  begins  to  run,  fliLould  be  choaked  and 
flopped  before  it  is  run  quite  out  •  We 
choofe  to  lee  the  laft  fand  fall,  and  to  at^ 
tain  to  the  full  meafure  of  man's  days  on 
earth.  Nor  does  this  fatisfy  all :  Even 
threefcorc  and  ten,  or  fourfcore  years, 
when,  by  reafon  of  unufual  ftrength,  they 
are  attained  to,  feem  but  a  fhort  life  to 
thqfe  few  who  arrive; at  them,  being  fpeot 
as  a  ''  tale  that  is  told."  ^  The  Pfaimiift'S  •  PMg'^- 
queflion  in  the  beginning  of  the  pafTage  ^' 
juft  now  read,  [  "  What  man  is  he  that 
"  defireth.life,  and  loveth  many  days?  ''  ] 
does  not,  therefore,  imply,  that,  therc  are 
few,  or  none,  who  thus  delire  to  live 
long.  Tho!  interrogations,  often  carry  in 
them  a  negation  ;.  their  fcnfe  is  always 
to  be  determined  by^  circumftances,.  and 
the  fubjed:'  fpoken  of.  Accordingly  the 
true  import  of  this  queffion,  muft  herebe, 
That  mankind  in  general  breatli  this  wifli> 
defiring  to  fee  many  days  :  which  is  a 
truth,  evident  from  our  daily- obfervatipjj 
ai:td  experience.  n\ 

That  they  may  live  long,  is  plainly 
die  wifh  of  people  in  general  ;  fo  that  this 
may  be  called  their.  Common,  Trnjer^  whcr 

ther: 


456  Of  the  true  Valtie^ 

ther*  made  with,  or  without  Book  and 
Form  :  All  in  a  manner  conform  to  it, 
without  any  fcruples  of  confcicncc  :  You 
will  fcarce  fmd  a  fmgle  Dilfonter.  It  is 
the  wifli  and  prayer,  which  is  common  to 
all  nations,  to  all  fec^s  and  parties,  to 
peopleof  all  religions  ;  ^nd  even  to  thofe 
who  have  no  religion  at  all.  Here  Pro- 
teitants  and  Papiits,  Jews  and  Mahome- 
tans, and  pagan  Idolaters,  are  agreed  ;  all 
joining  unanimoullv  in  the  fame  petition. 
In  this  point,  the  high  and  low,  the  rich 
and  poor,bond  and  free  ;  in  this  the  young 
and  the  old,  male  and  female,  people  of 
all  conditions,  occupations  and  characters, 
are  well  united.  Good  men  and  bad, 
are  not  at  variance  here  ;  both  generally 
confenting  in  the  fame  wifh  and  conclufi- 
on,  tho*,  perhaps,  induced  thereto  by  dif- 
ferent, or  even  contrary,  principles.  They 
who  defpife  this  world,  and  they  who 
court  and  adore  it ;  Saints  and  Sinners, here 
fhake  hands  ;  and  even  the  Atheift  is  not 
iingular  :  For  he  will  pray  to  Nature^ 
and  his  Starsy  tho'  not  to  GOD,  to  grant 
him  many  days  on  earth.  That  life  is  a 
dcfireable  good,  might,  then,  be  an  article 
in  every  perfon's  creed  ;  and  indeed,  tlie 
lefs  people  believe  of  other  things,  the  more 
firmly  do  they  generally  believe  this  ;  fo 
that  the  greateft   Sceptics  ajc,«^ here,  the 

grcateft 


Ufa  and  End  of  Life y  &c  4^5^ 

greatcft  htgots  ;  being  attached  to  this  life  Serm. 
and  world,  in  the  lame  proportion  that  XIII. 
they  doubt  of  another.  We  might  there- 
fore change  and  invert  the  Pfalmift's  quef- 
tion,  and  alk — •"  What  man  is  he  that 
"  defireth  not  Hfe,  and  loveth  not  many 
"  days  r  And,  indeed,  the  queftion 
thus  put,  does,  I  fuppofe,  as  fully  and 
exaftly  exprefs  his  meaning,  as  it  does 
in  the  other  way  ;  the  negative  par- 
ticle making  no  real  alteration  in  the  fenfe 
of  fuch  interrogatories  ;  the  true  intent  of 
which,  can  be  determined  only  by  the 
nature  of  the  fubjeft,  to  which  they  relate. 
It  is  farther  to  be  obferVed,  that  the 
royal  Pfalmift  does  not  here  fpeak  with 
fuch  an  air,  as  would  lead  one  to  fufpeft, 
that  he  difapproved  or  condemned  this 
common  defire  of  living  to  old  age.  He 
fpeaks  of  it,not  as  being  in  itfelf  criminal ; 
but  as  what  was  natural  to  man,  and 
therefore  innocent  ;  at  leaft  under  certain 
reftricftions  and  limitations.  Mortality 
and  death,  are  unnatural  ;  as  unnatural 
as  difobedience  to  God,  which  was  the 
original  caufe  thereof.  And  mere  nature 
cannot  but  be  fond  of  life,  and  defirous  of 
removing  death  to  as  great  a  diftance  as 
poffible.  When  I  fay,  that  mere  nature 
cannot  but  do  fo,  I  mean  that  a  man  can- 
not, unlefs  he  is  influenced  by  feme  high- 
I  i  er 


45 S  Of  the  true  Value ^ 

Serm.  er  principle  than  that  of  natural  rcafon- 
XIII.     and  fcnfe  ;   or  elfe  lies  under  the  preffure 
'  of  fome  heavy  calamity,  which  makes  life. 
a  burden  to  him.      The   former   is  the 
cafe    of    thofe    qoo<i  men,    whofe  trea- 
furc  and  heart  and  hope  are  in  heaven, 
"  whither  the  Fore-Runner  is  for  them 
"  entered,  even  Jcfus  :'*  The  latter  is  the 
cafe  of  thofe  wretched,    thofe  defperatc 
men,    who  feek   an  aflylum   from   pain 
and  forrow  here,  in  a  tragical,  voluntary 
death.     Had  the  defire  of  long  life  been 
in  itfelf  criminal,     we    cannot  fuppofc, 
chat    the   Pfalrnill    would    have    encou- 
raged this  defirc  in  us,    by  telling  us,  in 
the  next  words,    what  is  the  mod  likely- 
way  to  prolong  itj  and  render  it  liappy — ^ 
"  Keep  thy  tongue  from  evil  ;   and  thy 
**  lips  from  fpeaking  guile  :    depart  from> 
'*  evil,  and  do  good,  &c."     That  is,  Lcti 
him  that  loveth  many  days,  that  he  may 
fee  good,  keep  his  tongue,  &c.     This  is 
the  coherence  and  natural  connexion  of 
the  Pfalmift's  words. 

It  is  alfo  obfervable,  That  long  life  is 
often  fpoken  of  in  fcripture,  as  a  good,  a 
real  bleffing,  the  reward  of  piety.  You 
know  the  (lory  of  good  Hezekiah^  when 
he  was  "  fick  unto  death.  "  And  God 
fometimes  encourages  the  obedience  of  the 
young,  with  tlic  hopci  of  living  long. — - 

**  Honor 


Ufe  and  End  of  Life^  &c.  459 

**  Honor  thy  Father  and  thy  Mother,  that  Serm. 
"  thy  days  may  be  long" — ^Thus  alfo  God  XJII. 
fiys  of  the  good  man,  "  Becaufe  he  h^th  ^  ^'"^^ 
*^  fet  his  love  upon  me,  I  will  deliver  hinfi 
**  —with  long  life  will  I  fatisfy  him,  and 
"  fhew  him  my  falvation."  \  So  length  A^?fat.<^\, 
of  days  is  faid  to  be  in  the  right  hand  of 
wifdom.  And  yon  know,  that  to  die  in 
•youth  ;  to  be  cut  off  in  the  midft  of  One's 
days,by  a  premature  death,  is  ufually  con- 
fidered  in  fcripture,  under  the  notion  of  a 
real  evil  :  and  it  is  fometimes  reprefent- 
ed  as  the  effert  of  God's  di-fpleafarc.  To 
which  purpofe  are  the  following  paflages 
- — y  Bloody  and  deceitful  men  ihall  not 
"^^  live  out  half  their  days*' — "  Be  not 
"*'  wicked  over  much  ;  for  why  fhouldft 
"  thou  die  before  thy  time."  Many  o- 
ther  paffages  might  be'  added  to  thcfe  : 
But  it  is  needlefs.  As  long  life  is  the  de- 
fire  of  all  in  general  ;  fo  the  fcripture  re- 
prefents  it  as  being, no  unreafonable,  to 
befure  nb  criminal,  defire  :  It  is  fpoken  of 
"as  the  reward  of  piety  ;  good  men  are 
encouraged  with  the  hopes  of  it.  Un- 
timely, or  premature  death,  on  the  con- 
trary, is  often  confidered  as  an -evil ;  and 
'threatned  as  a  curfe.  '      ;    "^• 

f ^  N^ w' ib'.ifiay '- be  tifeful,  in  f9;rther  dif- 
courfmg  Upon '  this  ' fubjeft,  'to  inquire, 
In  what  rel'pefts-  long-life ^is' a!  bleffirig  \  or 
I  i  2  why 


460  ,Vf  the  true  Falue^ 

Serm,  why  it  fliould  be  accounted  fo  ?  It  will 
XIII.  then  be  fhown,  that  the  praclice  of  reli- 
gion tends  to  prolong  the  life  of  man,  and 
to  make  it  happy  :  So  that  it  is  incum* 
bent  upon  all,  who  love  many  days  that 
they  may  fee  good,  to  depart  from  evil 
and  do  good,  to  fear  God  and  keep  his 
commandments  :  For  *'  the  eyes  of  the 
**  Lord  are  upon  the  righteous  ;  and  liis 
"  ears  are  open  unto  their  cryJ'  Thefc 
things  being  done,  the  fubjeft  will  be 
clofed  with  fome  practical  reflexions,  as 
the  time  will  allow. 

Since  we  all  naturally  defire  to  live 
long,  it  were  to  be  wifhed,  that  we  de- 
fired  this  upon  rational  motives,  and  con- 
fiderations  which  it  becomes  fuch  crea- 
tures as  we  are,  to  be  influenced  by.  Let 
us  therefore  inquire,  as  was  propofed, 

First,  In  what  refpeds  long  life  is 
defireable  ?  w^hy  it  fhould  be  accounted 
a  blefhng  ?  and  how  far  it  is  really  fo  ? 
In  order  to  our  making  a  proper  eftimate 
of  life,  it  is  ncccflary  that  we  confidcr  it 
as  it  is  ;  that  we  confider  it  with  thofc 
advantages,  and  thofe  equally  real  difad- 
vantages,  with  which  the  pofterity  of 
yidam  polTefs  it  ;  that  we  confider  the  re- 
ference which  this  lilc  has  to  another  ;  to 
the  true  ends  and  purpofes  of  life  ;  and 
tliat  we  confider  what  iaflucnce  our  pre- 

fcnt 


Ufe  and  End  of  Life^  &c.  46 1 

fent  behaviour,  will  have  into  our  future  Serm. 
happinefs  or  mifery,  according  to  the  XIII. 
principles  of  religion.  Without  having;^ 
all  thefe  things  before  us,  and  keeping 
them  conftantly  in  view,  it  is  impoffible 
we  fliould  judge  juftly  upon  this  fubjeit  : 
We  fhall  not  reafon,  but  only  rave  ;  and 
bew^der  our  felves  in  an  endlefs  rnaze  of 
uncertainty  and  error.  If  the  foundation 
be  not  properly  laid,  the  fuperftrufture^ 
however  regularly  built  upon  it,  will  be 
only  as  an  airy  caftle  in  the  land  of  Fai- 
ries. If  we  confider  the  prefeiu,  life,,  ei- 
ther as  more  or  lefs  happy  than  it  really  is  ; 
or  if  we  detach  it  from  futurity,  as  having 
no  connexion  with  another  ftate  ;  we 
fhall  never  come  to  a  juft  conclufion  con- 
cerning the  point  before  us  :  We  fhall  ne- 
ver know  in  what  refpefts  life  is  a  blef- 
fing  ;  how  far  it  is  fo  ;  how  it  is  ta  be 
conduced  in  order  to  make  the  moft  and 
beft  of  it :  We  fhall  always  either  under 
or,  over-rate  its  value  4  aiid  the  refult  of 
all,  will  be  no  better  than,  a  dream  or 
reverie  ;  at  leafl,  it  will  not  be  real  wif- 
dom,  ancj  falutary  truth. 

Let  me  therefore  remind  you  of  a  few 

,f^6ts,  and  weU-knov\rn. pri^qiples^.  :yyhich 
are:  to  be  takei>  along  witU;U?,>aijd^YKiGfi 
arc  fo  fundamental,  that  without  tnem  wc 

^cannot  duly  eftimate  the  value  of  life  ;  but 

muft 


Srpm.  muft  needs  wander  far  from  the  truthV'— 
Xin.  Jx  is'to  'be^rrremifcd,  then,  That  the 
jn^tf^t .  Hfe' ^  y^r  at  beft,^/ -^ 
trdlihfearld.difcjiiietiide.'-  This  wV^rld  was 
6trgir\^\\y  defigned  for  a  place  of  happi- 
jicfs,  by  our  Creator  :  But  man's  apoftacy 
from  God,  has  changed  it,  tho*  not  into 
^h  hell,  y^t';?nto  an'  habitation  of  fnuch 
forro'Xv'^^"rtti^'!(^xatiori.  For  notwithfland^ 
ftatidtng  the  many  delights,  (far  more,  k^ 
deed,  than  we  could  claim  as  our  due) 
which  Providence  bcftows  upon  us  liere  ; 
'jtv  lb  iTnrfierdusV  various,  tind  inceffan?, 
'ui^ethe'tidverfities  to;  which  v^^-  are  fuK- 
jeifted,  tliat  we  cannot  ^  but  groan  undet 
them,  as  under  d'  load  and  burden,  from 
which,  we  would  gladly  be  dehvered, 
""il^fetd'iV  ddflible  without  putting  off  theft: 
T!)odics,~^^^^  Lb-cm  Ji^rf^-  x:i  v/oaA  ^^/ 

,  It  is  Mf(^'to*bc  bbfcrfed-  'with'rcla'tibn 
Vo  tht  pleafures  of  this  hfe,.  that  they  arc 
itattcned  i^rtcj'  diminifhcd  by  old  age. 
^outh"ls4:he*prtiiripil  fcafo^^  for  relifliing 
and'cnjoyiI^g*'thpfc^^  whicH  arc  properly 
CUTlcd  tmimal,'fenf]tive  rind  worldly  plea- 
fures,.as  contradilHnguiflied  fr^m  rational, 


;•''  t^fiee.  in'  the  dayr  'of  thy  yoiVfh  f"  For 
^(iifter  p6t>ple  get  pall  thcmeridiah  of  life, 

-■-•-*  the 


Ufe  and  End  of  Life^  &c.  463 

th,e'  rejiih  for  fuQh  enjoyments  grjjidually.  S^R-Mr, 
fails  ;  much  ia  the  fame  proportion  that    XIII/ 
animal  nature  itfelf  decays.     To  which  it  '*'"*'"^'''"*^ 
is  to  be  added,  that  old  age  i^  vifually  atn 
tended  with  niai)y  pofitive  pains, peculji^r 
to  itfelf,   youth  being  a  ftranger;^  them*  '    . 
thoVnpt  to  all  others.    Arid  notwithftaiid- 
ing  fome  exceptions,    that  is  doubtlefs  a. 
juft  reprefentation  of  advanced  age  in  ge- 
neral, which  the  Pfalmift  gives  :  "  If,  5  by 
";  reafoa  of  ftrength, ,  they  be  fourfcore^ 
"  years  ;  yet  is  their  flrength  labour  and 
"  forrow."     Solomon  has  dwelt  longer  up- 
on this  gloomy  theme  of  old  age  ;  and 
painted    xIiq  fceiie    with  deeper ,  fhades» 
The  years  are  thea  come,  when  the  ^oft 
fay,  that  they  have  no  pleafurc  y  f  when*  x^^i^r^^ 
the  fim  and  the  light,    the  moon  and  tl>e     1. — - 
liars  are  darkened  ;    when  the  keepers  of 
the  ,houfe  tremi^le,    and  the  ftrxDi"^  menti 
bow  themftlv,c^;j,;when  the  grinders .ce'^ife* 
becaufe  they  are  few,  ajfid  tliofe  >that  look 
out  of  the  windows  are  darkned  ;  when 
tliey  rife  up  at  the  voice  of  the  bird,  and 
alV,^tIip  clfiught^rs  of  :mufic\arc  brought 
Io)?k[,;:wheri  they  af^  afraid- of  that  which- 
is  high,  an4  fears  are  an  the  way  ;  when: 
the  almondwtree  fk)uri(heth«,  and  the  graf- 
hpppei"  is  a  -burden  >  and  defire  itfelf  fail- 
etlj*  -  iThis  is  JSohnofCs  defcriptipn  of  that 
old  age,  with rits^  con^mpn .infirmities  .and' 

pains. 


464  Of  the  true  Value ^ 

Sprm.  pains,  t6  which  we  are  fo  defirous  of  liv- 
Xlir.-  ing.  And  tho'  we  fhoulcl  attain  to  it  ; 
yet  it  is  to  be  remember'd,  that  we  are 
not  immortal  ;  but  mufl  unavoidably  die 
at  laft,  how  long  foever  our  lives  may  be 
protrafted.  '^^"^  ^^"^ ^  '^  ''"^  ""^ 

'  We  mull  alfo  remember,  that  whether 
we  die  young  or  old,  we  are  to  live  for- 
ever after  this  mortal  courle  is  finifhed  ; 
and  either  be  inexpreffibly  happy  in  ano- 
ther ftate,  in  the  favour  and  l6ving-kind- 
nefs  of  God  ;  or  inconceivably  wretched, 
under  his  righteous  difpleafurc.-  This  is 
our  time  of  trial  and  probation.  Tho'  we 
are  a  finful,  apoftate  race,  yet  we  are 
candidates  for  heaven  ;  fo  that  if  we  are 
here  reconciled  to  our  Maker,  thro'  Him 
that  was  made  Jin  for  tu  ;  and  ferve  God 
faithfully,  we  become  his  children  ;  be- 
ing "  heirs  of  God,  and  joint-heirs  w4th 
•*  Chrift  "  to  an  incorruptible  inheritance. 
And  the  greater  degrees'  of -true  wifdom, 
of  holinefs  and  virtue,  we  attain  to  in  this 
world  ;  by  fo  much  the  brighter  crown 
of  glory,  will  the  righteous  Judge  of  all, 
give  us  hereafter.  On  the  other  hand/ 
thofe  who  Hve  and  die  in  their  fins,  arc 
of  courfe  and  confcquence,  heirs  of  the 
fecond  death  ;  and  muft  be  miferable  in 
proportion  as  they  have  abufed  the  good-* 
nefs,   fdrbeurancc,   and  long-fuiTcring  of 

God: 


Ufe  and  End  of  Life ^  Sec.  465 

God  ;  and  mifemployed  the  talents  com-  Serm. 
mitted  to  their  truft.  XIII. 

The  things  which  have  been  briefly 
premifed,  are  the  common,  well-known 
principles  of  religion  ;  how  little  foever 
they  are  attended  to  in  a  pradicarienfe. 
And  thefe  principles,  it  is  neceflfary  for  us 
to  keep  continually  in  our  e3^e,  in  order 
to  our  forming  a  proper  judgment  of  hu- 
man life  ;  in  order  to  our  knowing,  whe- 
ther lejigth  of  days  is  delirable,  or  not  ;■ 
and  if  it  is,  for  what  reafons,  and  how 
far  it  is  fo. 

And  in  conformity  to  thefe  maxims,  it 
may  be  laid  down  for  a  certain  truth, 
That  long  life  is  very  little,  if  at  all,  to 
be  defired  for  its  own  fake,  or  upon  ac- 
count of  any  happinefs  to  be  attained 
here,  which  is  purely  of  a  worldly  nature, 
detached  from  religion,  and  the  hopes  of 
a  better  life  to  come.  If  this  is  really  an 
happy  ftate,  upon  the  whole,  confidered 
in  itfelf,  and  without  any  reference  to  a- 
nother  ;  it  mufl:,indeed,  be  acknowledged 
to  be  a  defireable  one  in  the  fame  propor- 
tion ;  and  long  life  might  be  wifhed  for, 
were  it  only  in  refpett  of  that  felicity 
which  is  to  be  reaped  here.  I  do  not  ab- 
folutely  deny  this  to  be  the  cafe:  But, 
alas  I  when  we  ballance  the  account  y 
4vhen  we  come  to  weigh  the  common^ 
K  k  forrows 


Of  the  true  Value^ 

forrovvs  of  life,  againft  the  common  jo}'5^ 
of  it,  tlie  fcalc  of  happinefs  will,  I  believe, 
very  little  preponderate,  if  at  all,  as  to 
tiie  greater  pa,rt  of  mankincL  Many  of. 
the  pains  of  life  are,  probably,  far  more, 
intenfe  and  vivid,  tl^n  any  of  its  pleafures;, 
and  they  are,  certainly,  of  much  longer 
dura,tioja.  People  fometimes  lie  i,n  extreme 
torture  for  whole  days,  \y:e;ek^;  ,a^i4. 
months,  if  not  years  together,  with  fcarcc 
any  int;ermiflion  :  In  comparifop  of  which 
paijis,  all  fenfual,  and  worldly  pleafures, 
are  very  fhort-hv'd  ;  and  the  mofl  fenfi  - 
ble,  probably,  tlie  fliorteft.  We  never 
fmd  ourfelves,  nor  fee  others,  for  any 
confidcrable  time  together  f\yallowed  up 
ill  joy  aiT,d  rapture,  as  we  often  fee  them, 
I'wallowed  up  of  forrow  and  anguilh. 

But  leave  uncommon,  extraordinary 
examples  both  of  profperity  and  advciilty,, 
out  of  the  queftion  for  the  prefent  \  a;>d 
cx)nfxder  mankind  in  general,  the  main 
body  of  the  fpeciqs  as  they  rife.  They 
always  have  beexi,  now  are,  and  always 
Uiuft  be,  poor  and  Iqw  i^i  the  world  ;  ob- 
liged to  toil  hard,  to  rife  early,  and  fct 
up  late,  in  order  to  get  a  livelihood  for 
tbemfelves  and  families,  eating  the  bread 
of  carefulnefs.  Iii.  them  elpecially  is  ful- 
filled the  prediction  and  thrcatning,  whea 
tjic  ground  was  cuifcd  for  man'i)  fake — . 

"  la 


Ufe  and  End  of  Life^  &c.  467 

"  In  fofrowfhalt  thou  eat  of  it :"  What  SERiyr. 
do  th^  lower  claffes  of  mankind  enjoy  ?  ^^^-j 
what  can  they  hope  to  enjoy,  which  '-— v-^ 
fhould  make  inch  a  life  as  this,  confidered 
in  itfelf,  very  defireablc  to  them  !  If  frorii 
the' fend,  you  turn  your  eyes  to 'another 
elehient  ;  to  them  that  "  go  down  to  the 
"  fea  in  fhips,  that  do  bufinefs  in  great 
"  waters  ;"  is  Their  kind  of  life  any  freer 
frbiii  care,  difquietude  or  danger  ?  They 
htive  not  always  halcyon  days  ;  biit  expc- 
rience  the  flormy  wind  and  tempcft. 
"  They  mount  up  to  the  heaven,  they 
**  go  down  again  to  the  depths,  their  foul 
*'  is  melted  becaufe  of  trouble.  TJiey 
"  reel  to  and  fro — -and  are  at  their  wits 
"  end."  f  Come  afhore  iagaiii ;  and  con-  .pr^/,^. 
fider  thofe,  whofe  circumftances  place  26,  27/ 
them  above  the  neceflity  of  labouring  for 
their  daily  hread^  in  the  common  fenfe  of 
the  phrafc.  Has  not  the  merchant,  for 
example,  various  cares  and  perplexities  in 
his  calling;  fo  that  quiet  often'  flies  hirri 
by  day,  and  fleep  by  night  ?  and'fo  as  t6" 
m^ke  his  life  almdft  one  continued  hurrjr^ 
and  fciene  of  difquietude  I  And,  p^Vjiips^ 
after  having  made  himfelf  a  flave  ilrndft 
all  his  days,  to  heap  up  uncertain  f it:beSj 
he  either  never  obtains  them,  or  having! 
obtained  them,  they  ftiddenly"'^ take  to 
"  themfelves  wings-  and  fle6  nwaj^  ;** 
K  k  2  leaving 


468  Of  the  true  Falue^ 

DERM,  leaving  him  only  poverty,  difappointment, 
XIIL  and  blafted  hopes,  to  reward  his  pains  ! 
Rcflcd:  upon  the  man  of  literature,  and 
ftudious  of  philofophical  wifdom  and 
knowledge :  Solomon^ the  greateil  proficient 
in  this  kind  of  wifdom,  long  fince  obfcr- 
ved,  tliat  he  that  ''incrcafeth  knowledge," 
does,  in  fome  rcfpeds,  "  increafe  forrow** 
alfo.  So  far  is  it  from  making  a  man  tru- 
ly happy  !  The  joy  and  tranfport  of  an 
EuREEKA,  is  of  fhort  continuance  :  And 
there  are  fo  many  things  which  w^e  defirc 
\.o  find  out ^  but  cannot,  that  there  is,  per- 
haps, as  much  difappointment  and  forrow% 
as  of  folid  happinefs  and  contentment,  re- 
fulting  from  thcfe  refearches  ;  the  wifcft 
men  having  the  moll  thorough,  feeling 
fenfe  of  their  ignorance.  Behold  one 
Sage  leaping  into  the  Ocean,  for  grief 
that  he  cannot  comprehend  its  ebbing 
and  flowing  !  See  another,  precipitating 
himfelf  intoiEtna,forforrow  that  he  could 
not  underftand  its  fires  and  eruptions  ! 
Were  they  not  more  tortured  on  account 
of  what  they  did  not  know,  than  fatisficd 
Avith  what  they  did  ?  The  plaiji  Peaiant 
and  Mechanic  do  not  feel  thcfe  pains  of 
ignorance  ;  nor  run  thus  learnedly  out  of 
their  wits. 

Consider,  next,  the  man  of  ambition,, 
•v^'ho  ''  fcckcth  great  tilings  for  himfeli," 

power 


Ufa  and  End  of  Life^  &c.  469 

power  and  dignity,  and  high  preferments  Serm. 
in  the  ftate  ;  and  let  him  be  one,  whofe  XIII. 
birth,  qualifications  and  fortune,  (to 
fpeak  in  the  language  of  the  world)  give 
him  fome  reafonable  profpecl.of  fuccef3  in 
the  purfuit.  But  there  are  many;  rivals 
and  pretenders,  fome  of  whom  muft  fail, 
if  not  tlie  greater  part  of  them.  And 
then  the  dilappointed  candidate,  is  pro- 
bably Hung  and  tormented  with  refent- 
ment  and  envy.  But  thofe  who  fucceed 
in  thefe  purfuits,  afcending  to  the  heights 
they  afpired  at,  generally  do  fo,  in  one 
refpe(ft,as  the  faints  enter  into  reft,  "  thro' 
"  much  tribulation  ;"  thro'  a  long  feries 
of  vexatious  conflicts  ;  for  .if  they  do 
not  often  wreftle  againH/pmtual,  yet  they 
wreftle  againft  temporal  ''  wickednelTes  in 
"  high  places."  And  after  all,  the  victors 
do  not  find  that,  reft  to  their  fouls,  which 
they  promifed  themfelves  in  their  eleva- 
ted ftations.  New  defires,  new  cares, 
and  follicitudes,  fpring  up  from  the  root 
ofbitteniefs^  to  perplex  and  trouble  them. 
And  what  flippery  places ,  do  they  walk 
in  ?  being  often  raifed  by  one  prince,  as 
it  were  only  to  be  thrown  down  by  his 
fucceffor,  or  perhaps  by  himfelf.  Per- 
plexing cares  haunt  the  courts  and  palaces 
of  fovereigns  ;  where  gorgeous  apparel  is 
often  nothing  but  the  fplendid  covering 

of 


.|.7o  Of  the  tru^Falue^ 

of  woe*  ^^'Fools  may  ftare,  and  enVy, 
thinking  thoie  who  appear  fb  gav  and 
finiling,  miift  needs  be  very  happy  :  Bat 
wife  men  know  better.  Even  thofe  who 
wear  a  ttG\^^,^'•and,  hdd  a  fceptc^r,  often 
tremble  left  one  'fhould  'fall  from  their 
head,  and  the  other  be  wrefted  from  their 
hand  :  And  he  that  is  fo  fucccfsful  in  his 
politics  and  wars,  as  to  conquer  one 
world,  weeps  becaiife  there  is  not  another 
for  liim  to  ravage,  mixing  his  tears  with 
his  triumph.  ^^1  *^*^ 

Besides  the  troubles  and  vexations 
which  are  attendaiu  upon  all  the  different 
ranks  and  ftations  of  life,  and  peculiar  to 
them  rcfpertively  ;  there  are  others,  which 
fire  common'  to  them  all  in  general :  Such 
as  bodily  pains  and  difeafes  ;and  the  griefs 
%vhich  fpring  out  of  the  natural  relations 
of  life;  even  out  ofit§  nearelt  alliances, 
and  clofeft  connexions.*  T^ho^^thet'e  is  a 
degree  of  happinefs,  yet  there  is  alfo  a  cle- 
gree,  fometimes,  indeed,  a  much  greater 
degree,  of  forraw  and  vexation,  refulting 
from  thefe  connexio'ns.  They  are  the 
fource  of  many  difquietudes,  while  the 
relations  fubfill ;  and,  often,  of  more  and 
greater  ones,  w  hen  they  come  to  be  dif- 
folvcd  ;  as  they  mull  be,  Ibmetime  or  o- 
ther,  in  a  world  where  death  reigiYs,  as  in 
• '-  ^     '  ■    ,   /■  .    ,    .•         our*^. 

T-^  —Relations  deir»  ind  all  the  charities 

Of  Father.  Son  and  Brother—,         MUt.  LiS.  IV. 


Ufe  and  End  of  Life>^.  &c.  ^^\\ 

ours.     The  diirolution  of  thefe  natural  re-  SerMv^ 
lations,    cannot    but    deeply   affeft    i^nd     XHL 
grieve  all  thole,  who   are  not  *'  without 
"  natjural  aflection."     The  vices  af'ma.n* 
kind-;   covetoufnefs^  ambition,  the  fpirit 
of  contention  and  domination  ;  and  thole 
other  lulls  of  men,    from  whence  come 
wars  and  fightings,   oppreffion,  tyranny 
and  blood  ;    thefe  vices  and  lufls  of  men/ 
I  fay,  redouble  all  the  other  ills  of  life  ; 
and  make  it  far  more  reftlefs  and  mifera- 
ble,  than  it  would  otherwife  be.  J 

Taking  this  world  as  we  now  find 
it  ;  and  ballancing  the  happinefs  and  the 
forrows  of  it,  as  nearly  as  we  can,  'tis  e- 
vident,  that  fuch  a  life  is  not  much  to  be 
d^fired,  for  its  own  fake.  One  perfon's 
experience  cannot,  indeed,  be  the  exaft 
meafure  and  flandard-;  of  another's  :  I> 
therefore,  congratulate  all  thole,  upqn; 
their  happier  lot,  who  have.fovirid  t^uch. 
more  fatisfa^lion  and  good,  than  pain,  dif- 
appointment  and  forrow,  here,  ^bftrai^T; 
i^g  this  life  from  the  profpect  of  a  better  to« 
come.     Put  the  fupports,  of  religioii,  and: 

'I  O  fhame  to  men  !  Devil  with  Devil  d^mn'd-*-   '' 
Firm  concord  holds,  men  only  difagree 
Of  creatures  rational,  tho*  under  hope 
Of  heav'nly  grace  :  and,  God  proclaiming  pcice. 
Yet  live  in  hatred,  enmity  and  ftrife 
Amongft  themfclve«,  and  levy  cruel  wars, 
Wafting  the  earth,  each  other  to  dcftroy  !     jMlrV/.  JJh»  IL 
Vid.  Matlb,  ii,  i^,  -•  ^7. 


47  2  •  -"Of  the  true  Value ^ 

SER\f.  the  hopes  of  futurity,  out  of  the  queflion  j 
XIII.     and  I  Ihoiild,  for  my  own  part,  be  almoft 

^•"'"^  ^  tempted  to  ijiy  with  Joh^  **  Let  the  day 
*^  periih  wherein  I  was  born,  and  the 
•^  night  in  which  it  w^as  faid,  There  is  a 
**  man-child  conceived.  Let  that  day  be 
"  darknefs,  let  not  God  regard  it  from  a- 
"  bovc,neither  let  the  light  ihine  upon  it  !"* 
Were  it  not  that  people  generally  flatter 

*  IlL?'    themfclves,^    that   things  w^ill  go   much 
more  according  to  their  wifhes  fometime 
or  other,    in  this  w^orld,    than  they  have 
done  heretofore  ;   did  they  not  prefume, 
and  take  it  for  granted,    that  they  (hall 
li\*e  more  to  their  mind  in  the  remaining 
part  of  their  life,  than  they  have  hitherto 
done,    I  believe  moll  men-  of  refle^lion,^ 
would,  to  fay  the  leaft,  be  very  indifferent,^ 
whether  they  lived  much  longer  or  not  :' 
I  mean,  provided  they  were  certain,  that* 
the  whole  term  of  their  exillence  was 
comprifed  within  the  limits    of   this  life.^ 
Many,  doubtlefs,  would  chufe  rather  to  bef' 
annihilated  now,  than  to  live  over  juft  fuch 
another  life  as  their  paft,  an  hundred  or  a 
thoufand  times,  and   then  be  annihilated 
at  laft.f     It  is  generally  that  hope,  which 

"  fprings 

•f  Dsns  ^s  malheurs  frefentt^  dans  C  ejpoir  dei  flat  fin 
Uous  tie  I'ivons  jamais,  fins  at  tendons  la  vie. 
Dfntain,  demain^  dit-on,  va  combler  tous  nos  votux  ; 
DiffeiW't'icfft,  ft  neui  laijje  encore  plus  malheMreitx, 
^'  ellf  efi  r  irreur,  hilaf  !  du  Join  aw  noui  devore, 
ifil  df  ftouf  ne  woudrgit  recmnencer  Jen  covrsf      wi 


Ufe  mi  End  of  Life^  &c.  47  3 

"  -fpringi  eCefnal  in  the  human  breaft,  *'  Serm. 
tiaJt?h'dr  than' any  pofitive   happinefs   and    XIII. 
enjoyment,    which  makes  people  fo  fond 
of  this  Hfc.     By  this  hope    we   are  led 
on'-'from    goal  to  goal,'  from    one  ftage 
o|j-li|fe'  tX)  another,   IHU  expcfting  to  find 
ibme  greater  .good  and  fatisfaftion  than 
We  have  found  already  ;    which  hope  u- 
ilmliy- proves  abortive  in  the  end.     So 
that/ th(i)fe'  who  have  lived  long,    who 
have    had    all  the-  means    of   procuring 
Worldly  happinefs  which  any  ever  had, 
and  gone  the  round  of  every  fenfitive  en- 
joyment, have ''at  laft  beeii  compelled  to 
owrt,  that  all  is  hut' 'uhnitykY\  A  nj  ex  at  ion  of 
fpirik  ;    that  what  the  world  calls  happi- 
nefsi,    is  fcarce  more  than  a  fhado'w  or  a 
dream  :   And  it  is  wife  in  others  to  truft;^ 
Their  experience,  left  themfelves   fhould 
alfo  be  difappointed  in  the  end.  ; 

The  relult  of  what  has  been  faid,isi 
That  the  prefent  life,  confidered  in  itfelf, 
if  it  may  be  properly  called  an  happy  one 
upon  the  whole,  is  yet  fo  but  iii  a  very 
loiv  degree  ;  and  therefore,  that,  long 
life  IS  but  little  to  be  defired,  for  the  fake 
of  any  happinefs  that  can,  probably,  be 
attained  to  here :  (  Tho*  I  will  not  contra- 
di(a::tlie  common  opinion  of  the  ^  world 
fo 'much'  as  to  fayy  that  the  forrows  of  life 
are,  generally  ipeaking,  more  than -a  bal-' 
t  ^    .    ^  LI  lance 


Serm.  laacc-tp  tbp  cajoyippfit^  pf  j^,  ixing  ab^ 
^IH-    ilractcd  from  iiopci  )  From  whence  it  foir 
lows,  that  life  irlelf,  and  leng,th  of  day-S  upr 
on  earth,  are  a  bleiling,  chjetiy,^onild^red 
with   relation  to  fmiirity  ^;  \^  thjs  ilatq  is 
introdudory  to  an.other,  and  as  long  life 
here    gives  us   greater  opportunity    and 
advantage  than  a  Ihort  one,   for  acquaint- 
ing ourlelvcs  -with  God  ;  for  ferving  Him, 
and  our  generation  according  to  his  Avill  ; 
for  working  out  our  ialvatign,    and  i'ecu- 
ring  to  ourfelves  a  happy  immortality  af- 
tpr  de^th.     Sifch    a  life  as  the    prefent, 
however  long,    unlefs  confidered  in  this 
connexion  with  futurity,    and  fomewhat 
that  is  to  fuGC€cd  it,  w^ould,   I  think,,  de^ 
inand  no  great  thanks  to  the  Author  of 
It  ;  it  being  but  an  inconfiderable  gpod  in 
itfelf.      But  taken  with  its  proper   con- 
nexions and  referen^ces,  it  cannot  but  be 
looked  upon  as  a  great  blefling,    which 
demands  our  hncere  praife  ami  thaiiklgiv- 
ing  to  the  bountiful  Donor  thereof.     It  is 
4  price  put   into  our  hands    to  get  that 
i;ruc   wiidom  ;    to  do  that  good  in   the 
world  ;  to  gain   tliofe   religious   qualities 
and   good  habits,    which    will  make   u;* 
iii  fomc  iB/eafore  happy  even  now,  and 
which  will,  thro'  the  goodnefs  aixl  grace 
of  God,    injure  to  us,    and  terminate  in^ 
eternal  felicity.      It  is  diicfty   hi    thefe 

refpcits. 


Ufe  and  End  of  Life ^  5cc.  475 

refpe(5ls,  that  long  life  is  dcfireabk.  TTo  Serki, 
be  candidates  for  innnortal  blifs  and  glo-  XIIL 
ry,  and  put  in  a  way  6f  obtaining  thein, " 
is  certainly  a  great  privilege.  And  length 
of  days,  or  a  long  preparatory,  probatio- 
nary ftate,  where  i'o  much  is  depending 
as  there  is  upon  the  prefent  life,  is  cer- 
tainly preferable  to  a  fhort  one.  The 
more  time  is  allowed  us,  the  more  effec- 
tually we  may  provide  for  our  future 
well-being  ;  the  more  w^e'  may  acquaint 
ourfelves  with  God  and  his  ways  ;  the 
greater  improvement  we  may  make  in 
pietj  and  virtue.  And  this  will  give  lis 
greater  peace  and  hopd  ill  our  laitter  end  ; 
and  both  qualify  us  for,  and  intitle  us  to, 
a  brighter  Crown  of  immortality,  than 
a  Idwer  degree  of  goodnefs  would  have 
done.    ^■-';'      .^.  .-...-:-    ^  .^^^-.._     ^  y 

SuRE'tY; '  wH^  ^^e^ft^^e  fo  gfrat  aW' 
iriterefl:  at  Hake  ;  when  the  falvation  of 
our  fouls  depends  upon  our  becomings 
truly  wile  and  good  here,  it  is  both  natu-;'' 
ral  and  reafonable  to  dclire,  that  this  op- . 
portunity'  for  making' proTifibii  for  and-' 
thid'  "Wbrld,  for'  ah'  *  eftr^ial  ftate,  fliould^ 
LI  2  be' 

*  There  is  no  ground   to  think,    faking  the  holy  fcriptures 
for  oor  guide,  that  thoftr  who  live  aVid  dic'ifi  iHdr  JTtBs,    fhaH  ' 


niifcrtble  men  can  hope  for,  is  to  be  annihiUted  after  fuffcr- 

ing 


47 6  -  Of  the  true  Value ^ 

Serm.  be  protrafted  as  long  as  may  be  ;  as  long 
XIII.     as  is  confident  with  the  good  pleafurc  oi 
'  God,  and  this  our  mortal  condition.    The 
ri^aking  due  preparation  for  another  world, 
however  practicable  it  may  be  fuppoied 
to  be  in  a  fhort  time,    is  yet  a  bulinci's  of 
fo  great  importance,    as    no    conlidcrate 
man  would  choofe  to  have  hurried  over, 
or  crowded  into  a  little  narrow  fpacc,  it 
it  could  be  avoided.     Poflibly  a  perfon 
may  be  fo  foolilTi  and  improvident,  as  to 
negleft  in   childhood  and  youth,  which 
are  vanity,  this  moil  important  of  all  con- 
cernments :  And  when  this  is  the  cafe,  as 
God  knows    it  too  often  is,    is  it  not  a 
great  favour  to  have  a  farther  time  allow- 
ed for  this  purpofe  ;    that  fo  we  may  re- 
deem in  maturer  life,   or  in  old  age,  the 
follies  and  mifcondu^l  of  our  youth  ;  and 
may  do  that  work  at  lalt,    which  ought 
to  have  been  done  at  iirll  ?    Alk  a  man 
"who  apprehends  he  is  juft  going  out  of  the 
world,    and  is  confcious  that  he  has  hi- 
therto  lived   a    wicked,     profligate    life, 
what  he  would  give   for   two  or   three 
years  more,   in  which  to  make  his  peace 
with  God  \   He  will  tell  you,   That  if  he 

was 

ing  unuttcrabU  torments  :  Tho'  I  do  not  affcrt^  that  they  can, 
according  to  the  fcriptarc  account,  hope  for  fo  great  »  favour 
as  even  this  wouKl  be,  vrx..  to  be  mterl'^  blotted  out  cf  being  I 
However,  i;  m'lll  baconfellcd.  that  fome  exprefTions  of  fcriptUfC 
fscni,  at  Tifil  view,  to  cf^umciurxc  tliis  fuppofiiion. 


Ufe  and  End  of  Lifey\^(:.  4^7-^ 

was  owner  of  a  million  times  as  many  SrrM'^o 

worlds    as  ever  God  created,    he  would    XIlLx; 

freely  give  them  all  jfor  a  fingle  year.  ^-— ^T*^ 

And  eyen  good  men, -when  they  have  th;^  , 

profpe^t;  of  a  fpyei^iy  diifolutign,    unlef§^j 

they  have  already  attained  to  a;  full  afTu^-^t 

ranee  of  faith  and  hope,  cannot  well  help 

making  the  prayer  which  the  Pfalmift  did,; 

in  his  lickncfs,  "  O  !  fpare  me,  tha>  1  mayrj 

"  .^recover  ftrength   before  I    go  hence,r^ 

"  and  be  no  more."  §  From  thefe  things 

we  learn  the  true  worth  of  time,  the  ufe  §^/^^'^39' 

and  end  of  life^  the  improvement  which 

we  ought  to  make  of  it  ;  how  defireable 

long  life  is,  and  for  what   reafons.      All> , 

in  a  manner,  terminates  in  this  one  point,'; 

Wz,  the  greater  advantage  and  opportu-;  j 

nity  whicl^  length  of  days  gives;  forprc-.^- 

paring  for  another  ftate  of  exiitence,  and^* 

making  our  calling  and  eleB ion  fare, .    A  fn--^ 

ture  ftate  being  out  of  the  queftiqn,;  there 

is  fo  little  folid  happinefs  to  be  enjoyed  > 

here,  ^and'fo  many  afflid;ions  to  be  fuffer-  - 

ed,  according  to  the  common  courfe  of 

things,  -that  it  may  well  be  queftionQd-- 

whether  Xiie  is  a  blefGng  at  all,    or  nol^  ; 

or  a  long  one,  preferable  to  a  fliortone.  -      ,., 

.Upon  thefe  principles  it  follows,  That    --^  1  ." 
a  good  man,  knowing  himfelf  to  be  ftfch^^^^nd:i 
that  he  is  intitled  to  the  great  (^pd. precious 
promifej)  pf  the  gofpel,  has  no  rcafoii,  .up-^ 

on* 


-Of  the  true  Valuta   ^^^ 

on  his  own'  account, '  to  defire^  to  live  lon- 
ger, how  young  fo^ver  he  may  be.     't'he 
great   end  of  life    is  accompliftied  as  to 
himfelf ;    io  that  for  him   to  die    Would 
be  gain.     If  fuch  a  man  ftifl  prefers  life 
to  death,    it  muft  be  folcly  upon  a  prin- 
ciple of  benevolence  to  others,  and  devo- 
tednefs  te  the  will  of  God  ;  that  he  may 
b'e/inftrumental  of  further  promoting  hi^ 
glory  in  this  world',  and  ferviceable  to  his 
neighbours,  to  his^  offspring,    to  his  de- 
pendents,   to  thofc,    with  Avhom  he  has 
fome  fpecial  connexions,  and  whofe  good 
he  is  deeply   concerned   for.     And'  it  is 
only  upon  the  principles  Iiere  laid  down, 
that  any  tolerable  fenie  can  be  put  upon 
the  apoftlc's  words  to  his  beloved  jP /;///- 
pans\ — "  Chrift  (hall  be  magnified  in  my- 
''^  body,  whether  it  be  by  life  oi'  by  death.  \ 
"'For  to  mc  to  live  is  Chrift*,  and  to  die"- 
"'^fe^g^iili  '  Bufif'I  Kte  =  irt  the  flefli,  th'i&^^ 
"^fe  the  fruit  of  my  labour  :     Yet  \Vhat 
"-f^ihalPehoofe,  I  know  not.     For  I  ant 
"  in  a' -fttilic  betwixt  two  ;    Ikiving  a  de- 
"  fire  to  dfepart,    and  to  bc^with  Chrift; 
"  for  this  is  flir  b^tt^r  :    But't^^abide  in 
-Y  Pbi/ip.   "  the  iVefli,  is  more  needftil  for  you. '*t' 
I.  20,—      To  fum  Up  air  in  a  few  word*;  !  This  is 
fuch  a  life  as,  being  confidered  in  itlelf,  is 
vei^y  Kttk,  if  mt  all  to  b^  prized':  Confer- 
ijiitody  it  isof  Uttie  or  uo  coi\ceniment  to' 

a 


Ufe  a?id  End  of  Lifcy  &c.  479 

a  man,  whether  he  lives  few  or  many  clays  Serm, 
here  ;  only  as  this  life  Kas  refpe(a  and  re-    XIII. 
ference  to  another  ;   and  the   longer  we  ^"^"v-*^ 
live,  die  mere  effe^i^aHy^we  tnay  ptorMS 
4br.ouj  future  vy,ell-bcing»     Afloon  as  \vc 
are  prepared  for  another  worW,  efpeclat- 
ly  if  this  matter  is  put  beyond  doubt  to 
oiirfelves,  .\ye  have  wo  reafon  to  wifli  to 
live  longer  for  our  own  fakes,  and   can 
do  fo  only   upon  a  principle  of  charity, 
and.  fabaiiiUQU  to  die  will. and  providence 
of  God  ;    luaiting   all  the  days  of  our   ap- 
pointed time  'till  oiiT  change  come,    f  For  ^  joi,  1^^ 
good  men  to  defire  long  life   upon  this  H* 
principle,  (which  is,  I  think,  the  only  one 
upon  which  theGood  can  rationally  defire 
it,.)  is  truly  noble  and  generous  :  And  the 
koary.  heady  whether  found  upon  "  fuch  a 
"  One  as  Taul  the  a^ed,"    or  upon  any 
c^lxer  perfoa,    is   truly  "  a  crown  of  glo- 
"  ry,   if  it  be    [thus],   fomid  in  the  way 
"'  of  righteoufnefe. ''  %     But   the  (inner,  ^  Proverh 
tho'  "  an  hundi^d  years  old,  fhall  be  ac-  16. 31. 
''  curfed."-*  »„.  . 


SERMON 


480  '-^y^  .•"'■''  *  :  ■^'''5  \ 

nbiwS  E  R  M  O  N  XIV. 


idftlie'lrlfe  Value,  Ufe  aiid  End  of 

i  Lite  ;    and  the  Conducivenels  of 

^:  Religion  to  prolong,  and  make  it 
a;.:j}^^p.py,'^':)>ii:'t  rrvo  v.jo  ic:  -if);^;!;)'  jvii 
^vjjhf.rtr^o  olqbnhq  is  no^ 

Occanoned'by  the'Oeatli  of  ibme  aged  Pcrfons. 

QOQOOQUO^^OQ(^?^QOQQC>lQQQCMQg 

.PSALM   XXXIV,  12,   I3i)i4i  f>5. 
JVHylT  man  is  he  that  dcjireth  Life\.  atfd 

:...  hveth  many  dajs^  that  he  may  fee  Good  F 
KEE''P    thy  tongue  from  evil,    atid  thy  lips 
\[fiomifpcakivg  guile.  "'  • 

t)E%ABJT  from   evUy>    afrd  do  good  r  feek 

peace  and.  fiirjue  it. 
THE.cyes'of  the  LORD  are  upon  the  righ- 

.J eons.-;  mid  his  ears  arc  open  unto  their  cry^ 

PEOPLE  are  lb  univedally  dcfirous  of 
living  long  in  this  world  ;  and  pro- 
mifc  thcmielvcs  lb  much  happinels  from 
it,  that  it  will,  doubtlcfs,  appear  fanciful 
and  romantic  to  many,  to  fily  there  is 
fcarce  any  thing  to  be  enjoyed  here,  for 
wliich  it  is  Avorth  while  to  live.  But  Hill 
rIOl^>iJ  this 


Ufe  and  End  of  Life^  &c.  481 

this  is  the  truth  of  the  cafe  :  This  world  Serm. 
is  a  fcene  of  folly  and  confufion,  of  difap-  XIV. 
pointment  and  forrow.  It's  pleafures  are 
precarious,  fuperficial  and  tranfient  ;  its 
troubles  are  certain,  fubitantial,  and  almoft 
uninterrupted.  So  that,  were  there  to 
be  an  end  of  us  at  death,  few  or  no  con- 
fiderate  men,  could  ever  expect  to  enjoy 
much  good  ;  or,  confequently,  much  de- 
fire  to  live  long  here.  Such  is  this  life, 
when  conlldered  in  itfelf :  But  the  prof- 
ped:  clears  up,  when  we  confider  the  refe- 
rence which  the  prclent  Hate  has  to,  and 
its  connexion  with,  another  after  death. 
Life  is  valuable,  and  length  of  days  to  be 
wiihed  for,  as  it  gives  us  an  opportunity 
to  acquaint  ourfelves  with  God,  and  to 
fecure  eternal  felicity  to  our(elves,  when 
our  days  here  iliall  be  numbered  and  fi- 
niflied.  -  In  any  other  refpe6l,  whether 
we  live  long,  or  die  foon  ;  3^ea,  -whether 
we  live  ax  all  or  not,  feems  to  be  no  ve- 
ry interefting  point.  But  this  matter  was 
fpoken  of  in  the  prececding  difcourfe.  It 
was  propofed  to  fhow,  in  the   ':!':: -iq 

Second  Place,  That  if  we  are  deiirous 
of  living  long,  and  of  making  the  beft  of 
life  while  it  Tails,  it  becomes  us  to  con- 
duft  ourfelve$  by  the  maxims  of  religion: 
0)v  iu  the  language  of  the  Pialmirt:,  to 
".:keep  out  tongues  from  evil,  and  our. 
M  m  "  lips 


482  Of  the  true  Value^ 

Serm.   «'  lips   from   fpcaking   guile   ;    to   ck-part 
XIV.    ''  from  evil,  and  do  good  ;  to  Icck  p<.-ace 

* — ^^^'^  "  and  piirfuc  it."  The  prachre  of  pure, 
iindefiled  religion,  has  a  natural  tendency 
to  prolong  human  life,  and  to  render  it, 
in  fomc  degree,  happy.  For  the  righ- 
teous are  not  only  intitled  to  the  favour 
of  almighty  God  hereafter,  but  to  his 
peculiar  care  and  guardianfhip  in  this 
world.  Even  here,  "  the  eyes  of  the  Lord 
"  are  upon  the  righteous  ;  and  his  ears 
*^  are  open  unto  their  crv."  Godlineis 
hath  promife  both  of  the  life  that  miv  ijy 
and  alfo  of  that  which  is  to  come  ;  io  that 

4-  iTim.  4.  ^^  ^^  profitable  unto  all  things  ;f  And  all  kinds 
I.  of  arguments  are  uled  in  the  holy  fcrip- 
tures,  to  induce  us  thereto.  The  prin- 
cipal of  them,  are  thofc  which  are  drawn 
from  a  future  flare  of  rewards  and  punifli- 
ments  :  Bat  thofe  that  may  be  drawn  from 
prefent  convenience  and  inconvenience, 
tho'  of  far  lefs  weight  and  force  with  a 
wife  man,  arc  not  whoUv  paffed  over  in 
the  facred  oracles  :  And,  indeed,  the  latter 
may  pofTibly  have  a  greater  influence  up- 
on fome  minds,  than  the  former. 

The  Plahnift  takes  it  for  granted,  that 
the  reafon  why  men  generally  defire  life, 
and  lov€  many  days,  is,  that  they  may 
fee  good  :  They  do  not  dcfire  life,  merely 
for  the  fake  of  living  ;  but  in  liopes  of  li- 
ving 


Ufe  and  End  tf  Life ^  &c.  4^3 

ving  happily.  And  he  aflures  us,  that  the  Serm. 
molt  Ukely  means,  both  of  prolonging  XIV* 
our  lives,  and  of  making  them  quiet  and 
happy,  is  to  purfuc  the  paths  of  piety  and 
virtue.  This  being  the  manifelt  fcopc 
and  drift  of  the  paflage  under  confidera- 
tion,  this  fecond  head  of  difcourfe,  I  think, 
naturally  refolves  itfelf  into  two  propofi- 
tions  ;  v'lz^ 

That  the  practice  of  religion  is  the 
moil  probable  means  of  lengthening  out 
our  lives  :  And 

.That  it  is  alfo  the  moft  likely  way  for 
us  to  fee  good ^  or  to  live  happily.  God 
has  conneded  the  duty  and  interell  of  men 
together,  not  only  fo  that  they  fliall,  in 
the  rcfult  of  things,  find  themfelves  gain- 
ei*s  by  Jerving  Him  ;  but  fo  that  religion 
is  advantageous  to  them  in  the  Interim^  e- 
ven  in  this  world  ;  only  the  cafe  of  per^ 
fecut'ion  for  righteoufnefs  fake^  is  to  be  ex- 
cepted. 

r^^-  The  pradice  of  religion  is  the  moft 
likely  means  oi  prolonging  human  life.  It 
has  a  (Xixcdi  natural  tendency  to  lengthen 
out  a  man  s  days  ;  Avhile  irreligion  and 
vice  have  plainly  a  contrary  one.  All 
kinds  of  intemperance,  debauchery  and 
excels,  tend  to  the  death  of  the  body,  an 
well  as  to  the  deitru^lion  of  the  foul  j  fa 
tliat  they  who  "  live  after  the  fiefh/'  often- 
M  m  z  die 


484  Of  the  true  Value ^ 

Serm.  ^/>  even  a  temporal  death,  much  foonet 
XIV.  tlian  they  \vould  otherwifc  have  done. 
Vuluptuoufncfs  and  fenfuality  diforder  all 
the  fpnngs,and  poilbn  the  fountain  of  ani- 
mal life,  bringing  difeafes  upon  the  body, 
and  mod  certainly  ihortening  a  man's 
days  in  a  greater  or  lels  degree.  How 
many  perlbns,  have,  by  their  criminal 
excefles,  impaired  their  health  ;  and  gra- 
dually ruined  their  conftitution,  fo  that 
they  have  fcarce  **  lived  out  half  their 
days  .^"  There  are,  perhaps,as  many,  even 
in  Chridendom,  uho  have  died  martyrs 
to  the  Bacchus  and  Venus  of  the  Pagans,  as 
have  ever  died  martyrs  to  Chrift. 

All  irregular  affections,  and  inordi- 
nate  paffions,  fuch  as  anger,  malice,  pride 
and  envy,  prey  alfo  upon  the  fpirits  and 
life;  tho*  not  fo  apparently,  perhaps,  as 
bodily  excefles.  Thcfe  mental  diforders 
are  the  ficknefs  of  the  foul  ;  and  by  vir- 
tue of  that  union  and  fympathy,  which 
there  is  between  the  foul  and  bodv,  im- 
pair  the  health  of  the  latter  alfo.  Even 
thofe  vices  of  the  mind,  from  w^hich  we 
may  not  fufpec^l:  any  prefent  harm,  fap 
and  undermine  us  ;  gradually  Avearing 
away  the  ftrength,  the  vigor,  and  the  lives 
of  men.  So  that  all  the  lulls  both  of  the 
flelh  and  of  the  fpirit,  may  be  conlidered 
as  a  flow  confumption,  (tho',  indeed,  not 

a 


Ufe  and  End  of  Life^  &c.  485 

a  very  flow  one  in  fome  perfons  !  )  which  oERM, 
will  prove  mortal  at  laft,  tho'   not  feared    XIV. 
at   prefent.      For  notwithftanding  fome  '^ — '^'"^ 
very  dilTolute  men  ;  men,  none  of  whofe 
paffions   have  been    under   due  reftraint, 
have  lived  to  a  great  age  ;  yet,  in  all  pro- 
bability,   thefe  very  perfons   might  have 
lived  a  confiderable  time  longer,  had  they 
been  fober  and    temperate  in  all  things^  as 
thofe  that  Jirive  for  the  ma  fiery.     Modera- 
tion in  all  corporeal  gratifications  andplea- 
fures,    and  a  mind  freed   from  inordinate 
affections,  from  extravagant  defires,  from 
irregular,  ungovernable  paffions,  are   life 
both  to  the  body  and  the  foul  ;    they  are 
"  health  to  the  navel  and  marrow  to  the 
"  bones.  "  *     Or,  in  thofe  other  empha-  ,  p^^ 
tical  words  of  Solomon^  '''  A  found  heart  is     %.'   ' 
the  life  [even]  of  the  fiefh ;  but  envy  is  the 
rottennefs  of  the  bones."  §    What  is  here  ^chapi^, 
faid  particularly    of  envy,     is   alfo  true    i'fr.  30. 
of  all  other  moral  diforders  of  the  mind  ; 
of  all  vicious  affcdions  of  the  heart.     Be- 
fides ;  the  vices  of  men   do  not  feldom 
bring  them  to  an  untimely  end,  from  the 
hands   of   civil  juftice  ;  and,  fometimes, 
even  from   their  own  hands.      Who  will 
harm  us,  ifive  are  folloivers  of  that  which  is 
good  ?  Who  would  lay  violent  hands  up- 
on himfelf,    were  he  not  either  deprived 
ci  his  fenfes,  or  carried  away  by  vicious 

paflions, 


4S6  Of  the  true  Value ^ 

Serm.   paiTions,  and  extravagant   defircs,  \vhicli 
XIV.     have  got  the  mallery  over  him  \ 

Upon  the  whole,  it  is  manifeft  that 
**  righteoufnefs  tendcth  unto  lite  '  in  this 
world,  and  fin  unto  death.  Had  man- 
kind perlevered,  from  the  firft,  in  their 
obedience  to  God,  in  their  orignal  inno- 
cence, death  would  not  have  entered  into 
the  world  at  all  :  For  ''  righteoufnefs  is 
"  immortal."  And  altho'  we  are  all  now 
under  the  ientcnce  of  death,  it  being  "ap- 
"  pointed  unto  men  once  to  die"  ;  yet  the 
execution  of  that  fentence  is  naturally 
hailened  on  the  falter,  the  more  we 
deviate  from  the  paths  of  righteoulhefs. 
And  tho'  religion  cannot  make  us  immor- 
tal here,  yet  it  has  a  very  obvious  ten- 
dency, in  divers  refpeds,  to  protradl  our 
days  upon  the  earth.  But 

2'>-  The  practice  of  religion  is  alfo  the 
moil  probable  means  of  rendering  life  eajy 
and  happy  to  us,  cauling  us  to  fee  good.  It 
is,  indeed,  no  great  degree  of  felicity  that 
any  of  the  Ions  of  ^Iclam  can  reafonably 
hope  for,  in  this  imperfe^^l  ilatc.  How- 
ever, while  we  live,  it  is  our  wifdom  to 
make  the  bell  of  life,  to  [xds  thro'  it  with 
as  little  forrow,  and  as  nuicli  peace  and 
latisfaolion,  as  is  conlhtcJic  witli'duch  a 
ihite.  And  if  we  aim  \xt  doing  lb,  ic  be- 
comes us  to  li\  c  uiid'.M'  a  fcnl'c  of  God  and 

re- 


Ufe  and  End  of  Life ^  &c.  487 

religion  ;  to  keep  another  world  in  nnind,  Skrm. 
and  to  regulate  our  tempers  and  manners    XIV. 
with  a  view  thereto.     It  is  in  this  way,  if  '     "^     ' 
in  any,  that  happinefs  is  to  be  ibiind:  And 
indeed,  Solomon,  who  had  long  and  fuffici- 
ently  tried  all  others,   tho*  to  no  purpofe, 
came  at  laft   to  this  conclufion,  That  to 
"  fear  God  and  keep  his  commandments, 
"  is    the    whole   of  man  :  ''      That    the 
ways  of  wifdom  are  "  ways  of  pleafant- 
"  nefs,  and  all  her  paths  peace  ;    that  fhe 
'^  is  a  tree  of  life   to  them  that   lay   hold 
"  upon  her  ;  and  that  happy  is  every  one 
*'  who  retaineth  her.*' ^  The  paths  of  ir-   *  Pro.  ^. 
religion  and   vice  arc  full  of  briars    and       ^' 
thonis,  like  the  earth  after  God  had  cur- 
fed  it.     Whatever  diflblute  men  may    i- 
magine,  it  is  only  wifdom,  in  the  pradical 
fenfe  af  Solomon,  that  will  be   produftivc 
of  true  peace  and  felicity.     Sincere  hap- 
pinefs grows  not  upon  folly  and  vice  ;  this 
is  a    foil  under  the  divine  maledidion. 
Men  may  "  weary  themfelves  in  the  wa}^ 
"  of  wickednefs;''  but  they  will  not  find 
the   way   of  peace,  or  any  reft  to  their 
fouls,  'till  they  find  the  way  of  virtue,  and 
walk  therein.    Vice  and  folly  as  certainly 
make   men  miferable  in  a  degree,   even 
now,  as  they  will  terminate  in  irretrieva- 
ble ruin :  Religion  as  certainly  contributes 
to  th€  happinefs  of  human  life  now,  as  it 

will 


4^8  Of  the  true  Value ^ 

Serm.  ^7\\\  iffQc  in  eternal  felicity.      For 
XVI.         It  is  to  be  oblerved,  That  in  the  fame 
proportion   that   religion   tends  to  health 
and  length  of  days,  it  is  rillb  productive 
even  of  temporal  happintfs.       The  felici- 
ty of  animal  life,  {w:\\  as  it  is,  has  a  clofe 
connexion   with  htuith  and  foundnefs  of 
body  ;  and  is,  indeed,  iiifeparablc   there- 
from.    The  corporeal  difeafes   which  in- 
temperance and   other  vices  bring  upon 
men,  and  by   which  their    lives  are  cur- 
tailed, alfo  ciiminilh  their  happincfs  ;  ren- 
dering  them  incapable   of  reliiliing    and 
enjoying   even    thofe  animal     pleafures, 
which  are  the  grand  objed  of  their  purfuit. 
Do  you  imagine  that  he  who,  by  crimi- 
nal indulgences  and  excelTes,  and  a  liber- 
tine courfe  of  life,  has  enfeebled  his  body, 
and  impaired    his  health,  can  receive  as 
much  happinefs  from  thofe  objeds  which 
God  has  accommodated    to  our  nature, 
confidered   as  fenlitive  creatures,  as  One 
who,  by  obferving  the   rules  of  fobriety 
and    moderation,    prelbrves     himi'elf    in 
health  and  vigor  ?  Far  from  it  !  Such    a 
man  frullrates  his  ow^i  aim  :  and  while  he 
is   criminally  grafping  at  more    pleafure 
than  he  ought,  deprives  himlclf  in  a  great 
meafure,  even  of  that  whicli  he  might  in-t 
noccntly  enjoy  ;  yea,  ol'ten    brings  ilicii 
pains  and  difeaies  upon  himfelf,  as  make 

life 


Ufe  and  End  of  Life^  &e.  489 

life  infuppor table  to  him.     There   is   a  Serm, 

great  variety  of  evils,  too  many  to  be  now    XIV. 

enumerated,  which  arc  naturally  confe-  '^—'v"*^ 

qucnt   upon    thefe  libertine  indulgences. 

**  Who  hath  woe  ?   Avho  hath  forrow  ? 

"  who  hath  contentions  ?  who  hath  bab- 

"  bling  ?     who  hath    wounds    without 

"  caufe  ?  They    that   tarry   long  at  the 

^'  wine,  they  that  go  to  feek  mixt  wine — 

"  At  the  lad  it  biteth  like  a  ferpent  and 

"  ftingeth  like  an  adder — Thine  eye  (hall 

"  behold  ftrange  women,  and  thine  heart 

"  fhall  utter  perverfe  things.      Yea  thou 

"  fhall  be    as  he  that  lieth  down  in   the 

"  midft  of  the  fea,  or  as  he   that  lieth 

^'  upon  the  top    of  a  maft."  *  In  fhort,  *  Pro.ii. 

nothing  is  more  manifeft,  than  that  what      ^9- 

is  ufually  called  a  life  of  pleafure,  by  a 

ftrange  catachreiis.  and  abufe  of  language, 

is  really  a  life  of  pain  and  wretchednefs. ; 

and  that  men  cannot  enjoy  the  happihcfs 

for  which  they  are  deligned,  confidered 

only  as  animals,  in  its  greateil  height  and 

perfeclion,  while  they  violate  the  laws  of 

virtue  in  the  purfuit  of  it. 

Religion  and  virtue  are  alfo  condu- 
cive to  the  felicity  of  life,  as  they  gene- 
rally procure  the  eftecm  and  good  will  6f 
men  ;  even  of  tholc,who  have  little  or  no 
religion  themfclves.  They  promote  that 
peace  and  good  undcrftanding  betwixt 
N  n  man 


49^  0/  the  true  Value ^ 

bF.R\f,  nian  and  man,  in  which   happinefs  here 
XIV.     very  much  confilk.  ''When  a  man's  ways 
plcafc  the  Lord,  he    maketli   even   his 
*^  enemies  to  be  at  peace  with  him."   This 
is  not,  indeed,  univerfally  the  cafe.     Even 
our  blefTed  Saviour  and  his  apolHes,  were 
as  much  or  more  mahgned  by  the  world, 
than  any  other  perfons  who  were  ever  in 
it.     Here  were  ibme  peculiar  circumftan- 
ces :  But  in  general  it  is    unquellionably 
true,  that  a   religious  and   virtuous  con- 
du(R:  attrads  the  good-will,  and  procures 
the  good  offices   of  mankind.      A  good 
man  is  far  lefs  likely  to  get  into  troublc- 
fome  contentions  and  broils,  and  to  have 
enemies,  than  a  proud,  ambitious,   cove- 
tous or  wrathful  one.     Daily  obfcrvatidn 
confirms   this.     And  there    are  fome  vir- 
/tues,  which  have  a  more  immediate  and 
.direct: tendency  to  conciliate  the  friendlhip 
of  men  ;  to  promote  and  to  eftablilh  that 
•  good  harmony  which   is  {o  conducive  to 
'happinefs:  I  mean  thofe  virtues,   which 
''.  arc  more  efpecially  alluded  to  in  the  text — 
Let  him   that  would  fee  good ^    ''  keep  his 
"  tongue  fromevil,and  his  lips  from  fpcak- 
"  ii"ig  guile  let  him  depart  from  evil,  and 
*'  do  good  ;  fcek  peace,  and  purfue  it.  '* 

It  is  moreover,  and  indeed  very  par- 
ticularly to    be  obfcrved,    That  inward 
'  peace,  ai;id  tranquility  of  iniiid,  is  not  to 

be 


Ufe  and  End  of  Life,  &c.  49 1 

be  obtained  but  by  the  pradice  of  religion.  Serm, 
\Ve  are  moral  and  accountable  creatures  ;    Xiy. 
and  have  an  immediate  confcioufnefs  and  "-^ ^ 
feeling  of  our  being  fo.     And  'till  a  man 
has  taken  a  fatal  opiate,  and  laid  his  con- 
fcience    afleep,     it  will    frequently  call 
liim  to  a  fevere  reckoning  for  his  evil 
deeds.    It  is  an  accufer,  witnefs  and  judge, 
which  he  can  neither  fly  from,  nor  ealily 
bribe.     And  how  unhappy  is  that  man, 
whofe  own  heart  condemneth  him  \  who, 
inftead  of  being  able  to  look  up  to  his  Ma- 
ker with  confidence,    cannot  even  look 
himfelf  in  the  face,  without  bludiing  and 
trembling  I    This,  in  general,  is  the  cafe 
of  wicked  men  ;  there  is  no  peace  to  them. 
Even  in  their  greateft  profperity,    they 
are  frequently    difquieted    by    confcious 
guilt  ;   and  in  adverfity,  that  God,  [who 
is  the    "  confidence  of  the  ends  of  the 
"  earth,''  is  a  terror  to  them.     Thus  are 
they  "like  the  troubled  fea,  when  it  can- 
*'  not  reft,    whofe  waters    caft  up  mire 
^'  and  dirt."  f  How  different  is  the  fitua-  ^  ^^^^  ^^ 
tion  of  the  good  man,  at  peace  in  his  own     20. 
breaft,  at  peace  with  his  maker  ?  in  pro- 
fperity, having  all  his  enjoyments  heigh- 
tened by  confcious  virtue  and  integrity  ? 
in  adverfity,   Imving  God  for  his  refuge, 
a.very  prefent  help    in  trouble,    when 
the  help  ofj;n?in  is  vain  J  Verily,    ".tli£ 
N  n  2  "  work 


492  Of  the  true  Value ^ 

Sepm.   "  v/ork  of  righteoufncfs   is   peace  ;   and 
XIV.    "  the   effect   of  righteoufiiefs,    quietncfs 

^-^'^'v^^  "  ^i-j(^  afTurancc  for  ever.  *'     But 

Rk  Lie  ION  is  more  cfpeciallv  fruitful 
of  happinefs,  as  it  gives  the  glorious  pro- 
fpect  of  cndlefs  felicity  in  the  Avoiid  to 
come.  **  Wc  are  the  children  of  God, 
*"■  fays  the  Apoftlc  ;  :i\\(\  if  children,  then 
*'  heirs  :  heirs  of  God,  and  joint  heirs 
"  with  Chrift — For  I  reckon  Vnat  the 
"  fuficrings  of  this  prefcnt  time,  are  not 
'^   worthy  to  be  compared  with  the  glory 

•  Roir..  s.  "  which  (hall  be  revealed  in  us."  '^  With- 
i6.~  out  this  hope  of  glory,  honor  and  immor- 
tality, which  good  men,  have  thro'  Him 
that  has  abolifhed  death,  we  miglit  fay  of 
all  things  here  below  — "  Miferable  com- 
*'  forters  are  they  all."  What  fatisfadion 
can  a  confiderate  man  take  in  this  world, 
\vho  knows  that  he  has  both  a  mortal  bo- 
dy and  an  immortal  foul,  provided  he  has 
no  ftablCjfixed  hope  of  a  better  life  to  come  ? 
no  hope,  w^hich  is  "  as  an  anchor  of  tlvj 
"  foul,  both  fure  and  fkdfaft,  entering 
"  into  that  which  is  w  ithin  the  vail  r" 
Wicked  men  cannot  have  this  hope  ;  or 
at  Icaft,  if  they  have  it,  it  mufi:  be  by  de- 
ceiving themfelves.  And  without  it,  one 
"Would  think  that  the  various  forrows  and 
fufferings  of  this  prefent  time,  together 
"with  the  natural  fears  of  death,  mult  bear 

very 


Ufe  and  End  of  Life,  6cc.  493 

very  hard  upon  a  man  s  (pirits,    leaving  Serm. 
but  little  room  for  mirth  and  joy  :    But    XIV^ 
with   it,    all    things    are    tolerable   ;     it' 
lightens  every  burden  ;  it  inhances  every 
bleffmg  ;    it   mitigates  every   ibrrow  ;  it 
gilds  the  mod  gloomy  fcenes  of  life  ;  and 
is  a  perpetual  cordial  to  the  fainting  foul. 
It  animates  a  good  man,    in  every  condi- 
tion  ;  it  gives' him  itrength  to  do,  and  re-^ 
folution  to  bear  all  things.     It  dehghts  at 
home  and  abroad   ;    in  company  and  in 
iblitude  :  It  brightens  our  days,  and  fwee- 
tens  our  nightly  llumbers.     From  youth 
to  age,    it  prefcrves  the  good  in  perfecl: 
peace,    their  minds    being    flayed    upon 
God.     Thro'  this,    they  are  happy  even 
without  thoie  polfellions  and  enjoyments, 
in  which  others  place  all  their  felicity  ,  fo 
that    "  having  nothing,    they  pollefs  all 
"  things."     It  at  once   dii'arms  both  life 
and  death  of  their  fting  and  terrors — O 
bleffed  hope  !    it  is  thou  which  turncll 
mourning  into  gladnefs  of  heart,  darknefs 
into  light,  and  death  into  life  :  It  is  thou 
which  turned  the  fulferings  of  time,  into 
the  triumphs  of  immortality  ;  and  caufeft 
us,  even  in  this  vale  of  tears,  "  to  rejoice 
*'  with  joy  unfpeakable,  and  full  of  glory  !" 
It  appears,   then,  that  the    pradice  of 
religion  tends  naturally  both  to  lengthen 
out  our  lives,  and  to  make  them  happy  ; 

and 


494  Of  the  true  Falue^ 

and  that  vice  and  irreligion  have  the  con- 
trary tendency,  to  Ihorten,  and  make 
thqni  mifcrable.  But  when  I  fpeak  of 
religion  as  having  Tuch  a  natural  tenden- 
cy, this  is  not  dcligned,  by  any  nicans, 
to  exclude  the  providence  of  God,  his 
care  and  guardianfhip  of  the  righteous. 
Things  have  no  other  tendency, than  what 
God  himlelf  has  given  them  :  It  is  He  that 
has  ellabliOied  all  their  conncxions,and  who 
conftantly  maintains  them  by  his  power 
and  providence,  **  working  all  in  all."  If 
the  Uves  of  thofe  who  fear  and  I'erve  God, 
are  prolonged  ;  or  if  fuch  perfons  fee  viore 
good  than  others,  it  is  becaufe  **  the  eyes 
"  of  the  Lord  are  upon  the  righteous, 
"  and  his  ears  are  open  unto  their  cry  ;  *' 
as  it  is  exprefled  in  the  text.  On  the  other 
hand,  if  the  wicked  die  In  youth  ;  or  if  they 
live  an  unquiet^  joylejs  life,  it  is  becaufe 
**  the  face  of  the  Lord  is  againft  them 
"  that  do  evil,  to  cut  off' the  remembrance 
"  of  them  from  the  earth  ;  "  as  it  is  ex- 
prellcdin  the  verfe  immediately  following. 
God's  providence  is  minutely  concerned 
in  every  thing  that  happens  to  us  :  And 
both  the  pravers  of  the  righteous,  and  the 
blafphemies  of  the  wicked,  are  loud  and 
vocal  in  his  ears;  They  are  hc^rd  from 
the  deptlis  of  tiie  earth  to  the  height  of 
heaven,  "  going  up  for  a  memorial  before 

God  "  : 


Ufe  and  End  of  Life,  &c.  495 

<5od";   the  one  for  good,  the  other  for  Serm. 
evil.     Aiidaltho'  this  is  not  a  ftate  of  Alv. 
retribution,  but   of  difcipUne  ;  yet^  God  ' 
even  now  knoweth  them  that  are  his,  and 
fhews  them  his  peculiar  favour  ;  while  he, 
in  fome  degree,  chattizes  the  impious  and 
vicious,  in' the   courfe  of  his  providence. 
He  has  actually  connertcd  our  duty  and 
our  happinefs  together,even  in  this  world ; 
at  lead  fo  far  as  to  manifeft,  that  He  is  the 
righteous  moral  governor  of  the  world ; 
and  that  T^hey  alone  can  be  happy,  who 
truly  fear  him,  and  work  righteoufnefs. 
'  Irreligious,  diflblute  men,  may  flatter  and 
deceive   themfclvcs,  if  they  pleafe  :    But 
even  they,  in  their  lucid  'intervals,    know 
that  this  is  true—  It  is  the  immutable  de- 
crcc  of  heaven,  that  none  fhall  find  their 
account,  even  at    prefcnt,    in   departing 
from  the  living  God  ;  from  the  "  fountain 
*'  of  living  waters'^  I  They  may,:  indeed, 
hew  out  unto  themfelvescifterns ;  but  they 
will  prove  leaky,  "  broken  ciftems,  which 
^'  can  hold  no  water  "  ;  which  will  not 
retain  a  drop  of  pure,  unadulterated  hap- 
'  pinefs  ;  but  tranfmit  it  all  thro',  leaving 
only  the  fcum,    the  dregs,    and  the  filth 
behind.  .      That   foolifli   prodigal    who 
leaves  his  Father's  houfe,  ''  where  there 
^'  is  bread  enough,  and  to  fparc,"  tho*  he 
**  would  fain  fill  his  belly  with  the  huiks 

"  which 


Of  the  true  Value^ 

**  which  the  fwine  do  cat,  "  fhall  flill  re- 
main unfatisficd  :  He  fliall  evcji  "  perifh 
**  with  hunger"  in  a  ihange  land,  iinlefs 
he  \^mcs  t'j  hhnfelf  ;  mi  left  he  "  ariles 
"  and  ""oes  to.  his  Father."  Then,  and  not 
till  then,  Ihiil  he  know  what  happinefs 
means,  when  his  Father  fhall  fay- — '"  Bring 
**  forth  the  beft  robe,  and  put  it  on  him, 
''  and  put  a  ring  on  his  hand,  and  fhocs 
'*  on  his  feet  ;  and  bring  hither  the  fatted 
'*  calf  and  kill  it  ;  and  let  us  eat  and  be 
*'  merry  :  For  this  my  fon  was  dead,  and 
"  is  alive  again  ;  he  was  loll  and  is 
^lukexr^,  "  found."§  In  fuch  language  as  this.  He 
who  came  to  feck  and  to  Jave  that  lubich  ivas 
lojl,  rcprefents  the  mifery  of  thofc  who 
are  "  far  from  God  ;"  together  with  their 
happinels  upon  their  return  to  Him  : 
Which  defcription,  tho'  'tis  allegorical,  is 
neither  the  lels  intelligible,  nor  the  lefs 
emphatical. 

But  I  muft  now  clofc  this  fubjeft  with 
Ibme  relieclions,  as  was  propofed. 

Those  perfons  who  have  already  at- 
tained to  old  age,  agreably  to  their  wifhes 
in  youth,  have  great  caufeof  thankfulnefs 
to  the  God  of  their  lives.  It  is  becaufe 
they  have  obtained  help  from  Him,  that 
they  yet  iurvi\'c.  This,  as  has  been  al- 
ready fliown,is  a  great  favour  and  blefling; 
if  not  on  account  of  any  happinefs  of  a 

worldl}'' 


life  and  End  of  Life^  &c.  497. 

worldly  nature,  3^et,  at  lead,  inrefpeft  of,SERM. 
the  opportunity  which  length  of  days  ^IV.; 
gives  men,  for  acquainting  themfelves  '  ^'  ' 
with  God,  and  providing  for  tlieir  eternal 
welfare.  And  certainly  thofe  who  are 
thus  favoured  of  heaven,  ought  to  return 
their  grateful  acknowledgments  thither. 

Those  ofusalfo,  whofe  friends,  efpe- 
cially  whole  Parents  (commonly  our  bed 
friends  )  are  prefervcd  to  old  age,  ought 
to  blefs  God  upon  this  account.  It  de- 
mands our  gratitude,  both  as  it  is  a  fa- 
vour to  them,  whom  we  ought  to  efteem 
and  re\  crcnce,  and  alfo  toourfelyesv  The 
youiig  need  the  counfels,  the  admonir 
tions,  ajid  good  example  of  the  aged  : 
And  ought  to  look  upon  it  as  a  great 
bleffing  of  heaven,  when  their  pious  pa- 
rents arc  thus  ;preferve,d  to  them.  But,  in- 
ftead  hereof,,  fome  ungracious  children 
feem  to  think  it  a  burden  and  misfortune 
to  them,  when  thofe,  from  whom  tliey 
immediately  derived  their  own  being,  hve 
to  a  great  age  ;  having  their  tho'^ts  more 
fixed,  probably  ir>\ip.on  an -earthly,  than 
upon  an  he^venjry  /;;/;m/^;/f^.  •  But  if  is 
certainly  very  inconfillent  with  the  honor 
w^hich  weowe  to  pur  i^^//;^r  and  Mother ^ 
that  om  oi\;n  (f^ajs^.viay  i^d^Jotig  in  the  world, 
to  think  the  time  ,k)ng  .and  tedious  till 
Ty;^'^  are  ;  taken:  outr  pf  tit..  ;  And .  al}  :fu(jh 
O  o  dif« 


Of  the  true  Value^ 

difrcfpe<5lful,    undutiful   children,    better 
deferve  the  title    of  hajiards   than  of  fins^ 
could  it  be  given  them  without  an  impli- 
cit feflcolion  upon  thole,  for  whom  they 
omght  to  have  a  greater  regard  and  reve- 
rence.    He  Whofe  breaft  is  warmed  with 
true  filial  piety,  will  be  defirous  of  pro- 
tra(5ling  the  life  of  his  parents  as  long  as 
maybe  ;  and  of  rendering  age  and  infir- 
mities as'fiippbrtable  and  agrceblc  to  them 
us  he  can,    even  after  he  can  no  longer 
cxpeft  to  receive  any  confidcrablc  benefit 
from  them.     The  death  of  a  parent  will 
always  rather  feem  too  early,than  too  long 
xkferred,    in  the  opinion  of  fuch  perfons. 
However,  they  will  alfo  remember,  that 
men  are  born  to  die  ;    and  fubmiflively 
bear  thefeparating  ftroke,  when  it  comes: 
Knowing,  that   tho*   Father  and  Mother 
forfakc  them,  they  have  a  Father  in  hea- 
ven, eternal  and  immortal,  tho*  invifible  ; 
and  whofe  paternal  care  is  exercifed  over 
all  h'u  offspring  ;   efpecially  over  tliofe  who 
"  have   received  the  fpirit  of  adoption, 
^jtom.%.  "  whereby  we  cry,  Abba,  Father  f'f — • 
>5-       But  to  proceed  with  oiir  reflexions — . 

It  deferves  the  ferious  confideration  of 
the  Aged,    whether  they  have  lived  fb 
long  to  any  good  purpofc  ?  whether  they 
•  have  given  their  attention  to  the  great 
^'cnds  of 'life  ?  and  ma<.ic  fuch  an  improve- 
ment 


life  and  End  of  Life^  &c.  49^ 

<ment  of  their  time,  tliat  they  can  give  a  Serm. 
good  account  of  it  to  God,  when  he  calls    XIY. 
^thern  to  appear  befor-e  film  ?  Which  time  ^»*^/^='' 
is  now  near  at  hand,   even  at  the  door  ; 
iince  they  cannot  exped  to  furyive  much 
longer.  It  becomes  not  One,  who  is  him- 
felf  young,    to  be  very  officious  in  catc- 
-chifmg  or  counfelling  the  Old  :  But,  mq- 
thinks,  if  I  were  myfclf  old,  I  Ihould  judgp 
it  proper  to  catechile  myfelf,  in  fom,e  fuch 
manner  as  this — How  have  I  employe^ 
thofe  years  which  have  rolled  over  my 
head  -?    how  demeaned  myfelf  under  that 
goodiiefs,  forbearance  and  long-fuffering, 
.which  God  ihas   exercifed  -towards  me  .^ 
Have   I   confidered   life  as   the  gift  and 
bleffing  of  God,    to  be  employed  chiefly 
iii  learning  his  will,  iiijacquainting  myfqlf 
with  his;  Son  Jefus  Chrift,    and  in  doing 
his.  commaiKlmeni;s,  in  order  to  my  "  ha- 
^^  ving  right  to  eat  of  the  tree  of  life"  ? 
Have   I  glorified   God    in    the    world  ? 
and  laid  myfelf;  out,  ,  to  b^  ferviceable 
.to  :my    fellow  men,    ii;i    the    imiprove- 
^ment  of  the  talents  committed  to  nsie  ? 
-Hasrit  been  my. daily  care  and  concernrtp 
approve,  ipyfelf  to  Hirp,    ,whp  fearcherii 
.the  heaift;s,of  men,;  japd  .who  ,wiiU;  finajjy 
•"i.&i^^^  to'i^yery  m^r^  i^ccqrding^  %9}W 
/*[ -deeds  "  ?    H^s, the  faiva):ipn-  of  ^ijy  fpji?! 
been  the  ^fand.  ol^jed:  ,of  ii^y-  attention';  ::as 
O  o  2  ^  almoft 


50O  Of  the  true  Value^ 

almoft  the  only  thing  that  is  worthy  of  it? 
Have  all  other  dell  res  and  purfuits  been 
habitually  fubordinated  to  this  ?  What 
proficiency  in  true  goodnefs  and  holincfs 
have  I  made,  during  this  long  pi-obatio- 
nary  ftate  ?  Have  I  gained  the  martery  of 
my  lulls  and  paHions  ;  and,  thro  the 
Spirit^  mortified  the  deeds  of  the  hody^  fo 
that  I  am  now  prepared  to  leave  that 
world,  in  which  I  have  lived  fo  long  ? 
How  many  of  my  contemporaries  are  al- 
ready numbered  with  the  dead  ;  while 
I  am  rtill  among  the  living  ?  Where 
fhould  I  now  have  been,  had  God  taken 
me  out  of  the  world  in  middle  age,  or  in 
youth,  with  them  I  in  the  paradifc  of 
God,  or  in  the  req;ions  of  woe!  Suchquef- 
tioiis  as  thefe  fecm  proper  for  every  aged 
perfon  to  put  to  himfelf.  Nor  is  it  to  be 
doubtedjbut  that  many  could  truly  anfwer 
them  in  the  manner,  in  which  no  one 
could  help  wifiiing  them  refolved  for 
himfelf  ;  all  being  defirous,  whenever 
they  die,  to*  ''^  die  the  death  of  the  riglv- 
"  teous."  But,  alas!  is  there  not  reafon 
to  think,  that  fomc  could  not  anfwer 
fuch  inquiries  to  their  fitisfiLlion  ?  Is 
there  not  redfoii  tb  fear,  that  many  have 
fpent  their  days  in  a  very  different  man- 
lier? in  purfuing  the  vanities  of  this  world, 
v/lthout  any  fcrious,    habitual  concern  a- 

bout 


Ufe  and  End  of  Life,  -  &c.  5  o  i 

bout  another  \  And  that  even  now,  when  Se rm- 
gray  hairs  are  here  and  there  upon  them,  XIV. 
they  conllder  it  not  ?  I  would  obfervc  "-^^ 
the  apoftle's  direftion,  "  not  rebuking  an 
"  Elder,  but  intreating  him  as  a  Father, 
"  and  the  younger  men  as  brethren."  Let 
me  befcech  the  Aged,  with  all  due  refpe<a:, 
to  look  both  backward  and  forward  ;  to 
refled  upon  the  life  which  they  have  al- 
ready lived,  and  almoft  fpcnt  ;  and  to 
confider  that  other  life  and  ftate,  which 
they  are  fo  foon  to  enter  upon,  according 
to  the  common  courfe  of  nature.  Poffibly 
fome  of  them  may,  upon  a  little  reflexion, 
fee  that  tho'  they  have  lived  fo  long, 
they  have  not  lived  to  fo  good  purpofe  as 
they  might  have  done  :  And  others,  chat 
they  have  not  yet  lived  to  any  good  pur- 
pofe at  all  ;  but  neglei^led  the  grand  bufi- 
ncfs  and  concernment  of  life,  'till  life  is 
now  almoft  brought  to  a  period.  If  there 
are  any  of  them,  who  have  not  yet  num- 
bered their  days  aright,  nor  applied  their 
hearts  to  wifdom,  it  behoves  them  to  do 
~it  now,  and  to  redeem  the  time.  Their 
days  which  now  remain  may,  probably,  in 
one  fenfe,  be  very  eafily  numbered  ! — 

There  is  fcarce  a  more  melancholty 
light  to  a  perfon  of  fober  refle<^tion,  than 
a  man  who  is  juft  dropping  into  his  grave 
with  old  age,  ftill  tho'tlefs  of  God,  and 

another 


^C2  Of  the  true  f^alue^ 

Serm.  :ahother  ftatc.     It  is  inatrcr  of  great  grief 
XIV.    to  the  wile  and  good,  to   fee  the  Young 

^'""•^r-^  thus  inconfiderate  ;  thus  forgetful  of  the 
God  that  made  them  ;  thus  rcgardlefs  of 
their  future  intcreft  :  But  to  fee  the  Aged 
fo,  is  much  more  forrowful.  There  is 
confidcrable  ground  to  hope,  that  the 
Young  may  live  to  fee  the  error  of  their 
ways,  and  become  wife  unto  falvation. 
But  when  life  is  already,  in  a  manner,  run 
out  ;  when  men  have,  as  it  were, -one  foot 
in  the  grave  ;  and  are  Itill  purfuing  vani- 
ty, draws  and  bubbles,  with  all  the  tho't- 
lei's  levity  and  vvantonneis  of  youth  ;  the^e 
is,  alas  I  but  little  ground  for  hope  with  re- 
fped  to  them.  If  their  cafe  is  not  quite 
defperate,  ic  is  not  far  from  being  fo.  And 
furely  thole  who  have  fpent  a  long  life  in 
-fin  and  folly,  muft  have  a  much  more  aw- 
ful account  to  give  of  themfelves  at  lall, 
than  they  who  have  fpent  only  a  fliort  one 
in  the  fame  manner.     They  have  "  heap- 

•  James  ^.  ^'  cd  treafure  together  for  the  lalVdays  ;"* 
3*        0.  *■  treafure  of  w^rath  againft  the  day  of 

t  Rm.  2  ■■  wrath/'  t  Altho'  length  of  days,  con- 
s' fidered  with  reference  to  the  true  ends  of 
life,  is  a  great  blelling  ;  yet  thole  who 
thus  miiimprove  -it,  convert  it  into  the 
heavieil  of  curfes  :  And  good  were  it  for 
thofc  who  thus  become  old  <in  iniquity, 
aiid  die  therein,  if  thcvhad  died  in  youth  ; 

yea, 


Ufe  and  End  of  Life,  &c.  503 

yea,  if  they  had  pafled  away  like  an  un-  Serm. 
timely  birth  I  ^         ^^Xl 

But  this  fubjefl:  muft  now  be  applied  ^ 
to  the  Young,  to  whom,  indeed,  it  moft 
properly   belongs— Mr  Brethren,  do  you 
'*  defire  life,  and  love  many  days,  that 
"  you  may  fee  good  ?"  I  know  you   de- 
fire  it.     Hearken  then  to   the  counfel   of 
divine  wifdom:  "Keep  your  tongues  from 
*'^  evil,  and  your  hps  from  fpeaking  guile  ; 
*^  depart  from  evil   and  do   good" — •  Be 
afliired  from  reafon,  from  the  experience 
of  others,  and  efpecially  from  the  infalli- 
ble word  of  God,  that  that  long  life  and 
liappinefs,  of  which  you  are  fo   defirous, 
cannot  be  wifely  and  fuccefsfully  fought 
after  in  any  other  courfe,  than  that  of  fo- 
ber  religion  and  virtue.     The  Young  are 
generally  hard  to  be  perfuaded  of  this 
truth,  however  certain,  and  however  im- 
portant it  is  to  them,  both   with   relation 
to  this  world  and  another,  to  time  and  to 
eternity.     They    pleafe  themfelves    with 
falfe  notions  of  happinefs  ;  of  an  happinefs 
independent  of  God,  the  fource  of  all  be- 
ing, ofall  good  ;•— of  happinefs   in  the  a- 
bundance  which  a  man  pofTelTeth ;  of  hap- 
pinefs in  worldly  honors  and  preferments; 
!X)f  happinefs  in  ^  fenfual  courfe  of  life. 
All  thefe  imaginations,    depend  upon  it, 
if  God  is  true,  are  .mere  delu/ious  ,of  the 

Devil, 


Of  the  true  Value^ 

Devil,  both  God's  enemy  and  your's.  To 
purf'ue  happineis  thus,  to  the  ncgled  of 
God  and  your  fouls,  is  a  mod  certain,  in- 
fallible \vay,to  make  youriclvcs  mifcrable; 
miibrable  in  fomc  degree  now,  and  in- 
conceiveably  fo  hereafter.  And  by  ta- 
king fuch  a  courfe  you  will,  probablv, 
fliorten  thofo  lives  which  you  love  fo  well, 
and  wliich  were  given  }'ou  for  far  nobler 
purpofes.  **  O  that  you  were  wife,  that 
'*  you  underltood  this,    that  you  would 

\Dnii  32  «i  consider  your  latter  end  Tf  For  o- 
^"  therwifo,  nou  will  onl)^  weary  yourfelves 
in  fceking  felicity,  where  it  is  not  to  be 
found  ;  inflcad  of  feeking  it  in  God,  and 
in  his  fer\  ice,  where  iione  ever  fought  it, 
and,,niiircd  of  it.  Doll  thou  think  that 
religion  is  a  melancholly,  joylefs  thing  ? 
Doit  thou  think  we  would  rob  thee  of 
thy  happineis,  under  the  appearance  of 
friendfliip  ?  DofI:  thou  think  there  is  no 
true  happineis,  but  in  wealth  and  equipage  \ 
in  earthly  fplendor,  and  Jeniual  gratiiica- 
cations  ?  Is  thy  heart  thus  attached  to  toys 

^Mntthiw  and  vanities  r — Alas  !  thy  guardian  *  An- 
18.  10  jr^q  weeps  over  thee,  ready  to  reiign  his 
charge,  fearing  leil:  he  does  not  now 
vi'Dvfter  to  One,    who  iliall  be  an  heir  of 

.  jifirfusfi^'^'^^'^^^  '    t     Ye^,    He  who  was  once 
J.  14.    ma(]e  a  little  l(nvcr  tJmn  the  angels  for   thy 
redemption,  but  is  now  crov-nied  luith  glo- 
ry 


Ufe  and  End  of  Lifcy  &c.  505 

ry  and  honor,  §    and  ivorflipped  by  them  ;  f  oERM. 
even  He,   could  grief  enter  the  heavenly    XIV. 
manfions,    would  v^eep  over  thee,  as  he  ^-;j;^;^^ 
once  wept  ovQ\'Jerufalem !  X    Yea,  His  Fa-  f  Chap.  i. 
ther  and  your  Father,  His  God  and  your    ^^J^  ^^• 
God,  is  moved  with  pity  for  thee,  faying,    41/  *'* 
"  How  fhall  I  give  thee  up  ! — -how  fhall 
"  I  deliver  thee  !■ — Mine  heart  is  turned 
"  within  me,   my  repentings  are  kindled 
"  together  r*  *^^-"- 

^Tho*  you  may  now,  for  want  of  con- 
fideration  and  experience,  think  you  can 
be  happy  without  being  truly  rehgious 
and  virtuous  ;  yet  all  the  wife  and  good 
men  who  have  gone  before  you,  have  born 
their  united  teflimony,  at  the  clofe  of  life, 
to  the  emptinefs  and  vanity,  and  vexatious 
nature  of  thofe  things,  which  you  are  fo 
apt  to  fet  your  hearts  upon  ;  and  from 
which  you  promife  yourfelves  felicity. 
Have  they  not  all  declared,  at  a  time 
when  they  could  have  no  temptation  to 
deceive  us,  that  they  could  never  find 
any  fubflantial  good  or  fatisfadion,  in 
thcfe  things  ?  Have  they  not,  at  the  fame 
time,  born  witnefs  to  the  excellency  of 
religion  I  to  the  folid  peace,  comfort, 
and  joyful  hope,  rcfulting  therefrom  ? 
Have  they  not  declared,  that  their  real 
happinefs  arofe,  in  the  courfe  of  their  lives, 
npt  in  proportion  to  their  wealth,  honors, 
P  p  and 


5o6  Of  the  true  Value ^ 

and  fenfual  indulgences,  but  in  proper-* 
tion  to  their  care  to  plcafe  God,  and  to 
do  good  in  the  world  ?  Have  not  thofe, 
who  have  had  much  more  experience  of 
what  it  is  in  the  power  of  richts,'  world- 
ly honors  ^nd  pleafures,  to  give  their  vo- 
taries, than  any  of  Us  can  ever  expec?t  to 
have  ?• — have  not  the  Lords  of  millions, 
^theg^feat  men.ofthfe  earth-,  eVen  tnighty 
kings  and  potentates,  as  well  as'dth^rs,  |iri 
lower  life,  born  this  tcftimony  r'  Have 
not  wife  and  good  men,  near  the  clofe 
of  life,  tho't  that  warnings  and  axlmoni- 
tions  of  this  fort,  were  the  moft  valuable 
kgacy  they  could  leave  tO'thcir  offspi-ing, 
and  iurviving  friends?  to  them,  whom* 
they  were  fo  far  from  envying  any  thing 
truly  good,  that  they  loved  th^m  as  their  ■ 
own  ibuls  ?  Shall  we  pay  '  n6  regard,  to 
the  experience  and  teftimony  of  fo  gi^cnit  a 
cloud  of  iuitrie(feSy  who  being  dead  yet^ 
fpeak  ;  exhorting  us  to  be  followers  of 
them,  who  already  inherk  the  p-omTJcs  ? 
Yea^  father,  fhall  we  not  regard  tliat  gre^t, 
that  f hi th/hl  and  true  Jf^ttnefs,  who  came 
from  heaven  on  purpofe  to  guide  mifcrable 
men  thither  f  even  Him  who  has  faid, 
"  Take  my  yoke  upon  you,  and  learn  of, 
"  nie,  for  I  am  meek  and  lo\yly  in  hc^rt  ^ 
Xidaubetv  "and  ye  (hall  find  reft  unta  j^ut  foul^  ?"  j 
»»•  »9-  ^— Him  who  has  faid,  "  My  peace  I  give 

**  unto 


Ufe  and^End  of  Lifci  Sec.  507 

"  unto  you  ;  not  as  the  world  give th,  SERiCf/ 
"  give  I  unto  you  :  Let  not  your  heart  XIV. 
"  be  troubled,  neither  let  it  be  afraid  ?"f 
Shall  we  ieek  for  happinefs  in  this  world, 
where  npne  ever  yet  foui^id  it  ?  Or  where 
none,who  properly  ieek  it,  fcek  it  in  vain  ? 
Happy  are  they,  who  learn  wifdom  from 
the  miftakes  and  follies  of  others  !  Be- 
ware of  the  rocks  upon  which  fo  many 
thoufands  have  been  fliipwreck'd,  and 
wholly  deftroyed.  Some  who  have  run  . 
upon  them,  have,  indeed,  been  fo  hap- 
py as  to  get  off  again  :  And  they  have 
kindly  fet  up  their  beacons  and  landmarks 
for  the  diredion  of  thofe,  Avho  were  to 
fail  after  them  upon  the  fea  of  Ufe  ;  where 
there  is  many  a  Scylla  and  Charyhdis^  and 
as  many  enchanting  Syrens  to  draw  us  to 
them.  We  have,  befides  thofe  landmarks, 
an  heavenly  Pilot  :  Who,  then,  will  pity 
us,  if  we  refufe  to  be  direfted  by  him ;  and 
will  run  upon  certain  defl:ru(5lion  ? — -Even 
He  that  made  us,  will  not  have  mercy  upoit 
us  ;  and  he  that  formed  us,  luillfiezu.  us.no^ 
favour  !  anfj;'[>a3t  hva 

If  we  defire  to  live  long  ;  if,  to  pafs 
thro'  the  prefent  fcene  with  comfort  ;  if,-- 
to  die  in  peace  in  a  good  old  age  ;  and  if,; 
to  live  and  triumph  forever  in  thox  glori*-- 
ous  Urate,  where  there  lis  neither  an  infant 
of  days,  nor  an  hoary  head  ■;  if  this  bei 
P  p  2  our 


5o8  Of  the  true  Value ^ 

our  defire,  let  us  devote  ourfelves,  in  the 
days  of  our  youth,  to  the  fervice  of  our 
great  and  good  Creator.,  We  may  then 
hope  that  thofe  words  will  be  verified  in 
us,  "  Thou  fhalt  come  to  thy  grave  in  a 
"  full  age,  like  as  a  fhock  of  corn  cometh 
"  in,  in  his  feafon.  Lo  this,  we  have 
"  fearched  it,  fo  it  is  ;  hear  it,  and  know 

Jih  5.  **    thou  it   FOR    THY    GOOD.  "  * 

'^'  ^7'  \^  fine  )  Let  all  bear  in  mind  the  great 
end  of  life  ;  and  let  us  all,  young  men  and 
maidens,  old  men  and  children,  praife  the 
name  of  the  Lord  ;  ferving  the  God  of 
our  Fathers,  with  a  perfecft  heart,  and 
with  a  ready  mind.  Tho' religion  allows 
us,  while  we  live  here,  to  be  converfant 
about  our  fecular  affairs  ;  and  altho*  even 
fome  good  men  often  give  a  great  part  of 
their  attention  to  this  world,  (indeed  much 
more  than  they  ought  to  do)  yet  it  is  ef- 
fcntial  to  the  Chriftian  characler,  that  a 
man's  heart  and  hope  are  habitually  in 
iieavcn.  Tiie  Mariner's  needle,  wlien  du- 
•  ly  touched  by  the  magnet,  has  a  dirccflion 
and  tendency  to  the  North  :  And  tho'  it 
may  be  diflurbed,  fo  that  it  will  tremble 
and  waver  for  a  time  betwixt  the  two' 
poles,  or  even  feem  to  incline  molt  to 
the  fouth  ;  will  yet  fix  and  come  to  a 
iland,  only  where  it  ought  to  do.  Thus 
the  foul  of  a  good  man,  being  thoroughly 

touch- 


Ufe  and  End  of  Life  ^  &c,  509 

touched  by  the  fpirit  of  the  liring  God,  Serm. 
will  ever  tend  towards  Him,  and  point  to  XIV. 
heaven.  Tho'  it  may  be  difturbed  by  at-  ^  ^~*-' 
tractions  from  below  ;  and  waver  for  a 
moment  betwixt  God  and  the  world,  or 
even  feem  to  incline  more  to  earth  than 
heaven  ;  yet  it  will  come  to  a  fland,  and 
fix,  towards  no  other  point  in  the  hemif- 
phere  befides  the  Zenith;  whither  He,  who 
once  defcended,is  again  afcended,  even  far 
above  all  principality  and  power;  whither 
He  is  gone  to  prepare  a  place,  a  fafe  re- 
treat from  the  ftorms  and  difturbances  of 
this  impure,  inclement  region,  for  all  his 
faithful  fervants  ;  that  v/hereHe  Is,  thej  may 
he  alfo,  and  behold  his  glory.  If  the  great 
end  of  life  is  anfwered  ;  if  wc  truly  know 
God  aiKl  Jefus  Chrift ;  if  we  are  "accoun- 
"  ted  worthy  to  obtain  that  world, and 
•'  the  refurreftion  from  the  dead  ;''  §  it  is  ^Luke.20. 
not  very  material  whether  we  die  in  youth,  35- 
or  in  advanced  age.  The  death  of  thofe 
who  live  the  longed,  is  fadly  premature, 
if  they  die  in  fni  and  folly  :  It  is,  in  the 
worft  of  fenfes,  to  die  before  our  time, 
to  be  taken  out  of  this  world  unprepared 
for  another,  unlefs  it  is  by  being  fitted  for 
deftruc^ion,  and  becoming  ripe  for  ven- 
geance [  On  the  other  hand,  the  death 
of  thole  who  live  the  (horteil  fpace,  can- 
not well  be  faid  to  be  premature,  provi- 
ded 


5  i.ft  Of  the  true  Value,  &c. 

Serm.  clecl  they  die  truly  ivifc  and  virtuous- 
XaV^  To  be  fit  for   heaven,  is  m  effea,  to  be 

"O^  old,  and  ripe  for  the  grave.  And  fome 
are  fo  happy,  as  even  in  early  life,  to 
attain  to  th^t  fubftantial.  wifdom  and 
goodnefs,  to  which  old  age  is  often  a 
(Iranger  :  So  that  you  fee  ''  Honourable 
"  age  is  not  that  which  flandcth  in 
"  length  of  time,  or  that  is  meafured  by 
"  number  of  years  :   But  wifdom  is  the 

^,^,,  ''  §^ay  hair  unto  men,  and  an  unfpotted 
rtl  "  l^fe  is  old  age/^  t  ^ 


THE     END. 


^^^  ^^^  ^^^ 

it  44.         44, 


^be  moft  material  Errata  of  the  Prefs  j  thofe  in  the  pointiiigf 
and  even  form  in  the  fpeliing^  being  omitted. 


"^ge* 

Lincy 

Read, 

'3 

>3 

cfFeftual  means  Sec. 

i6 

12 

from  the  bot.    by  others  heretofore. 

25 

8 

bot.    terreftrial  &c. 

3« 

3 

difciple  above  his  Lord  &o. 

32 

4 

not  be  the  word  &c. 

35 

1  marginal 

note     pafTage  &c. 

36 

10 

to  better  &c. 

45 

3 

one  and  another  &c. 

58 

7 

bot.  dodrine  &c. 

59 

3 

bot.  eclipfe  all  the  mental  &c. 

60 

1 

infufceptible  &c. 

65 

II 

be  made  truly  Jood  &c. 
bot.  reafonably  &-c.    ■  " 

7« 

H 

76 

12 

at  the  fame  time  &c. 

79 

9 

bot.  men  in  ;  in  order  &c. 

87 

9 

they  call  &c. 

88 

10 

flafhy  &c. 

101 

3 

bot.  than  the  whole  current  &c. 

105 

3 

inconfiderable  foever  &c. 

107 

6 

confiftency  &c. 

"3 

I 

reafonings  &c. 

121 

7 

were  not  &c. 

'3» 

13& 

14. 

bot.  many  things  which  &c. 

'39 

8& 

9 

bot.  fhall  aflually  &c. 

141 

5 

internal  fandity  &c. 

142 

2 

bot.  to  a  great  &c. 

167 

H 

bot.  than  God  &c. 

243 

2 

bat.  often  faid  by  &c. 

286 

4 

abideth  &c. 

II 

that  there  is  &-c. 

318 

H 

receive  it  from  the  Uc. 

325 

1 5  marg.  note  bot.  guilty  as  to  &c. 

327 

20  marg.  note  bot.  the  term  law  &c. 

349 

"5 

bot.  reafonably  look  &c. 

363 

7 

good  men  &c. 

377 
389 

5 
9 

bot.  Is  it  not  kc. 

bot.  SECONDLY  to  confidcr  Sec, 

400 

II 

bot.  diftrufted  yourfelf  &c. 

412 

3 

every  man  Sec. 

472 

ult. 

Marg. 

voudroit  &c. 

486 

7 

their  original  &c. 

^'^^-^^^^'^^^'^'^'^'i^'^'i^'^ 


'^4-*^^ 


n 

m 


;''// 


•  / 


•^w^^. 


.^^XS^^ 


